


i 






liililli 

jiipi 






11 



r' 'n '5': 

life!! 

'mm 
mm 



\)m 



fmWP- 



.^% -''-^ 



'^^. V*' 



^o.'* 









.■V 



^^^ .-^-O;.^. 






'^^- .-^^ 



)o 















^ ''^' 



^'^^ 



^^f 



-^^ * 



. *.^ 



^^.^ <^^ 









'^^ ,<^' 



'^^ ,^N 



^<V v^^ 



A 

TEXT-BOOK OF POPERY; 

COHPRISIHG 

A BRIEF HISTORY 

OF THE 

COUNCIL OF TRENT, 

A TRANSLATION OF ITS DOCTRINAL DECREES, 

AND COPIOUS EXTRACTS 

FROM THE CATECHISM PUBLISHED BY ITS AUTHORITY; 

TO WHICH IS ADDED, IN AN APPENDIX, THE DOCTRINAL DECREE^^ 
AND CANONS OF THE COUNCIL OF TRENT, 

In Latin, as pMished at Rome, Anno Domini 15^4: 

THE WHOLE INTENDED TO FURNISH 

A CORRECT AND COMPLETE VIEW 
OF THE 

THEOLOGICAL SYSTEM OF POPERY, 



BY J. Mf CRAMP. 



WITH ADDITIONAL NOTES TRANSLATED. 

NEW- YORK: 
PUBLISHED BY DANIEL APPLETON, 

CLINTON HAL.L. 

1831. 






^1 OH^Q 



ENTERED ACCORDING TO ACT OF CONGRESS, 

tn the y«ar 1831, by Daniel Appleton, in the Clerk's Office of the District 

Court of the Southern District of New York. 



TO THE 

RIGHT HONOURABLE 

ROBERT, EARL OF RODEN, 

BARON CLANBRASSIL, K. P. 

^c, S^c, SfC. 

My Lord, 
In contemplating the publication of this volume, 
I was anxious that it should go forth to the world 
under the auspices of some illustrious individual, 
well known for his love to evangelical truth, and 
his zeal in the cause of Protestantism. 

With these views, I was induced to seek your 

Lordship^s patronage, and now avail myself of 

the permission so readily and condescendingly 
granted. 

Your Lordship is fully acquainted with the the- 
ological errors and pernicious tendencies of Popery, 
and its effects in the sister country. In striving 
to counteract the influence of that baneful system 
on the minds and morals of the people, your Lord-* 
ship's talents and energies have been most visefuUy 
employed ; especially (may I be allowed to say,) 
iu the dissemination of the pure word of God, and 
th^ scriptural education of the poor. 

The favourite sentiment of our great naval hero 
is frequently brought to your Lordship's recollect 



iv DEDICATION. 

tion. Ireland, too, "expects every man to do 
his duty.^' Nor can he be worthy the name of a 
patriot who does not exert his best efforts for the 
diffusion of the principles of Protestantism ; since 
the rehgion of the Bible, understood and practised, 
and " the Bible only is the religion of (Protest- 
ants/^) is the best pledge of peace and good order, 
and the surest source of a nation^s prosperity. 

May your Lordship long be spared to enjoy the 
high privilege and refined bliss of Christian exer- 
tion, and to support, by your patronage, your ex- 
ample, and your benevolent aid, those institutions 
which are the glory of the present age, and the true 
bulwarks of the land ? 

I have the honour to be^ 
My Lord, 
Your Lordship^s much obliged 
and obedient servant, 
John Mockett Cramp. 
May 20, 1831. 



PREFACE. 



Mr. Butler maintains, in his ''Book of the Roman 
Catholic Church," that, "in every religious controversy 
between Protestants and Roman Catholics, the follow* 
ing rule should be rigidly observed: — ^That no doc-^ 
trine should be ascribed to the Roman Catholics as a 
body J except such as is an article of their faithV'"^ 

Protestants have no objections to meet their oppo* 
nents on their own terms. The articles of faith of the 
Roman Catholic church are to be found in its accre- 
dited creeds, catechisms, formularies, and decrees. These 
received the finishing touch at the council of Trent. 
The doctrinal decisions of that assembly are held sacred 
by every Roman Catholic, in every country. 

In compiling this small volume, the author has aimed 
to delineate the theological system of the Romish church, 
as definitively and authoritatively settled at Trent, and 
exhibited in the decrees of the council, its catechism, 
and the creed of Pope Pius IV. He has also endea- 
voured to render the v/ork interesting to general read- 
ers by interweaving historical sketches, illustrative of 
the spirit and tendency of the sentiments maintained 
by Roman Catholics. The whole is intended to pre- 
sent a picture of Popery as it is^ fairly and faithfully 
drawn. 



Si, Peterh, Isle of Tfiamt, May 20, 1831. 

1* 



J. M. C, 



CONTENTS, 



CHAPTER I. 

INTRODUCTORY SKETCH. 

State of Religion and Morals in Europe at the Commencement of 
the Sixteenth Century — Rise of the Reformation — Luther's Ap- 
peal to a Comicil — His Condemnation by Leo X. — Diet of 
Worms — Adrian VI. and the Diet of iNuremburg — The Hundred 
Grievances — Clement VH. — Diet of Augsburg — Expectation of 
a Council — Peace of Nuremburg — Paul HI. — A Council sum- 
moned — Its Postponement — Commission of Cardinals to inquire 
into Abuses — Their Report — Convocation of a Council at Trent 
— Its Suspension — Diet of Spire — Re-assembly of the Council 
at Trent .....Page 13 

CHAPTER II. 

THE CHURCH. 

Description of Trent — Progress of the Reformation — State of par- 
ties — Character of the Legates — Intentions of the Emperor — 
Fears of the Pope — Opening of the Council — Bishop of Bi- 
touto's Sermon — Measures taken by the Pope to manage the 
Council — Various Disputes — Second Session — Exhortation of 
the Legates — Discussions on the method of procedure — The plan 
adopted — Third Session — The Creed Recited — Marks of the 
Church enumerated — Infallibility — Exclusive salvation 28 

CHAPTER III. 

THE RULE OF FAITH. 

Rejection of the Council by the Protestants — Discussions on the 
Canon of Scripture — Tradition — the Vulgate Version — and the 
Right of Interpretation — Fourth Session — Decree on Scripture 
and Tradition — Manner in which it was received by Protestants- 
Explanatory Observations and Reflections ..,'.... 48 



Vm -- CONTENTS, 

CHAPTER IV. 

ORIGINAL SIN. 

Debates on the Right of the Regulars to preach and dehver Lee 
lures — Treatment of the Bishop of FsesuU — Debates on Original 
Sin — The immaculate Conceptionof the Virgin — Fifth Session 
— Decree on Original Sin , Page 69 

CHAPTER V. 

JUSTIFICATION. 

Alliance between the Pope and Emperor against the Protestants — 
Discussions at Trent, on justification, free will, and predestina- 
tion — Negotiations for the transfer of the Council — Episcopal re- 
sidence considered — Sixth Session — Decree on Justification, 
and on Episcopal Residence — Manner in which the decree on Jusr 
tification was received by the Protestants — Observations on it — 
Publications of Catharine; Soto, and Andrew Vega 8^ 

CHAPTER VI. 

THE SACRAMENTS. — BAPTISM. CONFIRMATION. 

Discussions on the doctrine of the Sacraments, and on baptism and 
confirmation — Debates on pluralities — Memorial presented by the 
Spanish bishops— Seventh Session — Decreeonthe sacraments, 
and on baptism and confirmation — also on reform, chiefly plurali^ 
ties — Infectious fever at Trent— Resolution taken to transfer the 
Council to Bologna — Eighth Session — The Spanish bishops re- 
fuse to leave Trent — Observations on the transfer — Indignation 
of the Emperor — Proceedings at Bologna — Ninth and Tenth 
Sessions — Diet of Augsburg— Submission of the Protestants 
procured — The Pope refuses to restore the Council to Trent 
—The Emperor protests against it — The interim — Suspension of 
the Council — Death of the Pope. , , . . , 119 

CHAPTER Vn. 

THE EUCHARIST.- — TRANSUBSTANTIATION. 

Election of JuUus III. to the Papal chair — Negotiations between the 

Pope and the emperor respecting the resumption of the council 

Publication ofthe bull—Objections of the Protestants — The coun- 
cil re-opened — Eleventh Session — Twelfth Session Ex- 
hortation of the Legates — Protestation of the King of France—^ 
Debates on the Eucharist, and on appeals to Rome — Thirteenth 
Session— Decree on the Eucharist — Postponement of certain ar- 
ticles till the arrival ofthe Protestants— Safe conduct granted them 
•-AmbasfladorB from the Elector of Brandenburg . . , , 148 



CONTENTS. IX 

CHAPTER VIII. 

PENANCE. 

Rejection of the Safe-conduct by the Protestants — Discussions oii 
Penance---Opposition to Reform— Affair of the Bishop of Ver- 
dun — Arrival of Protestant ambassadors from Wirtemburg, Stras- 
burg, &c. — Fourteenth Session — Decree on Penance — Re- 
flections thereon — Detection af error in the Decree after its publi- 
cation , , 179 

CHAPTER IX. 



EXTREME UNCTION. 

Decree on Extreme Unction^Reflections— Decree on Reformation 
— Arrival of ambassadors from Maurice of Saxony — Negotiations 
respecting a new Safe-conduct — Refusal to meet the wishes of the 
Protestants — The Protestant ambassadors admitted to audience — 
Defeat of the Legate's project to estabhsh the uncontrolled despot- 
ism of the Pope — Fifteenth Session — Insolent Sermon preach- 
ed by a Monk — Six Protestant Divines arrive at Trent — Their in- 
effectual attempts to obtain a hearing — War between Charles V. 
and Maurice of Saxony — Sixteenth Session — Suspension of 
the Council , 210 



CHAPTER X. 

COMMUNION IN ONE KIND. 

Abortive project of reform at Rome — Death of Julius III. — Election 
of Marcellus II. — His death — Election of Paul IV. — Peace of 
Passau — Arrogant behaviour of the Pope — His pretended anxiety 
for reform — Proceedings of the Inquisition in Italy — State of af- 
fairs in Europe in 1559— Death of Paul IV. — Election of Pius IV. 
— Re-assembly of the Council projected — Negotiations on that 
subject — Nuncios sent to Germany and other countries — Appoint- 
ment of Legates — Re-opening of the Council — Seventeenth 
Session — The prohibition of books considered — Historical notices 
— Eighteenth Session — Decree on prohibited books — Safe- 
conduct issued to the Protestants — Debates on the divine right of 
residence — Nineteenth Session — Arrival of the French ambas- 
sadors — th^lr reception — Treatment of the reforming bishops — 
Twentieth Session — Debates on Communion in one kind, and 
the concession of the cup to the laity — Efforts of the Bavarian, 
Imperial, and French ambassadors to procure that privilege — Post- 
ponement of the question — Twenty-first Session — Decree on 
communion in one kind — Observations — Decree on reform . .237 



X CONTENTS. 

CHAPTER XL 

THE MASS. 

Discussions on the Mass — Debates on the concession of the cup to 
the laity — Division on that question — Subsequent determination 
to refer it to the Pope — Twenty-second Session— Decree on the 
Mass— Reflections 264 

CHAPTER Xn. 

THE PRIESTHOOD. 

Determination to close the Council — Debates on the sacrament of 
orders, and on the divine right of episcopacy and of residence — 
Arrival of the cardinal of I.orraine, and the French prelates — their 
views and intentions — Fears of the papal party — Miscellaneous 
historical notices — Frequent prorogations of the session — Twen- 
ty-third Session — Decree on the sacrament of orders — View of 
the spiritual and temporal power of the Pope — Decree of refor- 
mation. , \ 287 

CHAPTER Xin. 

CELIBACY OF THE PRIESTHOOD MONASTICISM. 

Crafty policy of the Legates with respect to reform — Twenty- 
fourth Session — Decree on Matrimony — Doctrine and practice 
of the Church of Rome in regard to the cehbacy of the Clergy — 
Monasticism, and its effects — Decree respecting the Monastic Or- 
ders 317 

CHAPTER XIV. 



PURGATORY INDULGENCES. 

Haste to finish the Council — News of the Pope's illness — Twenty- 
fifth AND LAST SESSION — Dccrec on Purgatory — Further illustra- 
tions of the sentiments and practice of the Roman Catholic Church 
on that subject — Doctrine of Indulgences explained — Decree — 
Institution and effects of Jubilees — Roman Chancery— -Decree 
qn fasts, feast-days, &c, — Observations. 333, 

CHAPTER XV. 



AND IMAGES. 

Decree respecting the invocation of Saints — Relics — and linages — 

Facts and Observations relative to each— Worship of the Virgin 

Mary .,, 348 



I 



CONTENTS. Xi 

CHAPTER XVI. 

THE INDEX THE CATECHISM. 

Decrees of reformation — Acclamations of the fathers at the dose of 
the council — Index of prohibited books — Rules of the congregation 
of the Index — Account of a Spanish Index Expurgatorius — Pub* 
lication of the Catechism — Remarks on a recent translation of that 
work ♦ . .367 

CHAPTER XVn. 

POPE Pius's CREED CONCLUDING OBSERVATIONS. 

Decree respecting the observance of the enactments of the council — 
BuU of confirmation — Pope Pius's creed — Concluding observa- 
tions—Popery and Christianity contrasted 384 

APPENDIX. 

No. I. Decreta et Canones Concilii Tridentini 401 

II. Acclamationes Patrum 445 

III. Regulae Indicis 446 

IV. Pope Pius's Creed (in the original Latin) 450 



TEXT-BOOK OF POPERY- 



CHAPTER I 

INTRODUCTORY SKETCH. 

State of Religion and Morals in Europe at the Commencement of 
the Sixteenth Century — Rise of the Reformation — Luther's Ap- 
peal to a Council — His Condemnation by Leo X. — Diet of 
Worms — Adrian VI. and the Diet of Nuremburg— The Hundred 
Grievances — Clement VH. — Diet of Augsburg — Expectation of 
a Council — Peace of Nuremburg — Paul IIL — A Council sum- 
moned — Its Postponement — Commission of Cardinals to inquir© 
into Abuses — Their Report — Convocation of a Council at Trent 
*-Its Suspension — Diet of Spire — Re-assembly of the Council 
^t Trent. 



The state of religion and morals in Europe, at the 
Commencement of the sixteenth century, was truly 
deplorable. In the general depravation of manners that 
prevailed, the ecclesiastics, even of the highest order, 
largely participated. The murmurs and complaints of 
all Christendom, frequently and unequivocally express- 
ed, verify this fact beyond the possibility of contradic- 
tion. It is also confirmed by the reluctant admission^ 
of the parties themselves. 

History bears ample testimony to the truth of these 
remarks. The writers of the period above-mentioned 
agree in confessing that gross immorality and cruel op- 
pression distinguished the priesthood, and justly ex- 
posed it to the contempt and hatred of the community. 
A volume might be compiled from the statements of 
unexceptionable witnesses, who possessed personal 
knowledge of the facts which they relate. From such 
sources we learn the following facts : — that the forced 
celibacy of the priests produced among them unbridled 
and shameless licentiousness, concubinage being gene- 
rally practised ; that they had contrived to obtain pos* 

2 



H INTROBtcTORY SKETCTf. 

session of so much wealth, that in Germany more thari 
one half of the national property was in their hands ; 
that by their fees and exactions, often wrung from the 
people by vile imposture, they impoverished every 
Christian country, while they refused to share the bur- 
den of taxation ; that they claimed exemption fro-m the 
jurisdiction of the laity, and could therefore commit 
crime with comparative impunity, in which they were 
further indulged by the easy terms on which pardon or 
dispensation could be procured at Rome ; that the ve- 
nality of the pontifical court was so' notorious that the 
sale of offices was open and public ; that the detestable 
traffic in indulgences gave rise to the most scandalous 
impositions, and legalised every species of avarice and 
fraud; that by reservations, appeals, expectative graces, 
annates, &c. the Popes had subdued to their will the 
wholeJiierarchy, leaving to the bishops little more than 
the shadow of power, and exalting above them the mo- 
nastic orders, their sworn and faithful vassals ; and that 
those same pontiffs, so far from being examples of virtue 
and religion, were generally destitute of both, and too 
frequently patterns of the most horrible vices. ^ 

It must not be forgotten, that with these abuses were 
connected the most awful corruptions in doctrine and 
worship. Human merit was substituted for justification 
by faith. Fastings, penances, idle ceremonies, and 
the opus operatuni of the sacraments, were instead of 
sanctification by the influences of the Holy Spirit. The 



1 Consnlt every part of the Work entitled, Fasciculus Rerum Ex- 
petendarum et Fugiendarum, "a collection of things to be desired 
and of those to be avoided :" " a Bull of the Devil, in which the fa- 
ther admonishes his Pope, and instructs him in what manner he ought 
to conduct himself in governing the Roman church and the whole 
world^^ — a rare tract, without name, date, or place, but evidently the* 
production of the early part of the sixteenth century : ** Antilogia 
Fapce, Reply of the Pope ;" concerning the corrupt condition of the 
Church and the perverseness of the whole Romish clergy, &c. 
Basiled, 1555. Referring to this period, Bellarmine says, " There 
was no restraint in morals, no acquaintance with sacred literature, 
no respect paid to holy things, in a word, hardly any Religion." 
Opera, tom. vi. col. 296. Edit. Colon. 1G17, quoted by Gerdesius, 
in his <*Historia Evang. Renovati," tom. i. p. 25. Edit. Groningse, 
1744. The English reader may consult Bower's Lives of the Popes, 
Mosheim's Eccl. Hist. Cent. 16. sect. 1. chap. 1. and Robertson's 
Charles V. book 2. 



INTRODUCTORY SKETCH. 15 

Virgin Mary and the saints had in great measure sup- 
planted Jesus Christ, and robbed him of his honours. 
The Scriptures were studiously withheld from the people, 
and little studied by the priests, many of whom were, in 
fact, totally ignorant of the word of God. Worship was 
performed in Latin, which scarcely any understood] 
Incense perfumed the air ; gold, and jewels, and mag- 
nificent pageantry, dazzled the eyes ; melodious sounds 
of music fell upon the ear ; but the mind was unen- 
lightened, and the heart unimpressed. Faith had to do 
with little else than the ''lying wonders" by which a 
system of impudent trickery was upheld ; hope rested 
on the intercession of saints, the power of priestly abso- 
lution, and the efficacy of prayers for the dead ; charity 
was reserved for those, and those only, who bowed the 
hnee before the "man of sin." 

For a century past, all Europe had felt the necessity 
-of reformation, and groaned with impatience under the 
-galling yoke. Several attempts at improvement had 
-been made. The Councils of Constance^ and Basle^ 
boldly asserted their superiority to the Pope, and avowed 
their intention to effect a reform '' in the head and 
members," as it used then to be expressed. But means 
were always found by successive pontiffs to evade the 
just demands of an indignant people. Corruptions and 
abuses were defended with such tenacity, and the in- 
trigues of the Romish Court were so successfully em- 
ployed, that remonstrances, memorials, the requests of 
princes, the decrees of councils, and even the general 
-voice of the church, were unavailing. 

In the year 1517, Luther commenced that series of 
attacks on the papacy which issued in the great event 
usually denominated '' The Reformation." At first, 
indeed, he thought of nothing less. He was a good 
subject of Leo X., and would have submitted to his 
decrees, even after his public opposition to Tetzel, had 
the pontiff promptly interfered to check his progress, or 
adopted mild and conciliatory measures.^ His mind 



2 A. D. 1414. 3 A. D. 1431. 

4 See his Letter to the Pope. The concluding words are truly re- 
markable : '' Wherefore, most holy father, I cast myself at the feet of 
thy holiness, and offer up there all that I am, all that I possess. 



16 INTRODUCTORY SKETCH. 

was solely engaged with the doctrine and abuse of in-* 
dulgences, and against them all his efforts were directed. 
Had the Pope yielded to his remonstYances, and either 
suppressed or modified that nefarious traffic, it is pro- 
bable that the world would have heard no more of the 
troublesome monk of Wittemburg. But, by the good 
providence of God, the '' spirit of slumber" fell upon 
Leo ; he let Luther alone till it was too late to think of 
crushing him, and when he did interfere, he employed 
means which rather tended to further, than to stop the 
dreaded reform. 

Maximilian I. was then Emperor of Germany; a man 
of small talent, but firm in his attachment to popery, 
and fearful of all innovation. He persuaded Leo to 
cite Luther to Rome; but by the interference of Frede- 
ric, Elector of Saxony, the cause was committed to 
Cajetan, the papal legate, who had come into Germany 
to attend a diet of the empire at Augsburg. With 
him the reformer had three conferences ; it is not sur- 
prising that they were entirely unsatisfactory. Un- 
shaken in his opinions, Luther was prevailed on by his 
friends to leave Augsburg, but not till he 'had appealed 
from the Pope, ill informed as he then was, to the same 
Pope when he should better understand his cause. — 
Shortly afterwards, understanding that the legate had 
written to Frederic, soliciting him to withdraw his pro- 
tection, and suffer him to be given up to the Pope, and 
hearing also that he had been already condemned at 
Kome, he appealed to a general council. « 

In this appeal Luther was doubtless influenced by the 
prevailing opinion respecting such assemblies. Coun- 
cils had been long held in the highest veneration, and 
the universal church submitted to their decisions. Many 
causes, probably, conduced to this veneration ; such as 
the reputation and official dignity of the ecclesiastics 
who were convened on those occasions, their number, 
and the presumed infallibility of their decrees, secured 
by the presence and aid of the Holy Spirit himself! 

Give me life or death, call, recall, approve or disapprove as it may 
please thee, I will acknowledge thy comman Is — the commands of 
Christ ruling and speaking in thee, &c. Le Plat, ii. 1 — 4. Milner^ 
iv. 357. 

5 J.e Plat, ii. p. 37—42. 



INTRODUCTORY SKETCH. 17 

^Experience, it is true, was little in their favour; for it 
was notorious that thej were managed by imperial or 
papal influence, that contention and discord commonly 
marked their proceedings, and that the decisions of one 
age were not unfrequently reversed in the next. Not- 
withstanding, when dissensions arose, or supposed here- 
sies appeared, men regarded a council as their dernier 
resort, the panacea for all their woes, the forlorn hope of 
the church.^ 

Leo, engrossed by his pleasures, suffered the year 1519 
to pass away without any vigorous endeavours to revive 
the declining interests of the popedom. Meanwhile, 
the reformation continued to proceed; Zuinglius was 
labouring in Switzerland, and Luther daily discovered 
fresh evidence of the errors and abominations of the 
papal system, and failed not to announce to the world 
the results of his inquiries, with his characteristic ardour 
and ingenuousness.*^ At length, June 15, 1520, after 
some warm discussions in the consistory, a bull was 
issued, condemning forty-one propositions drawn from 
the writings of Luther, as heretical, scandalous, and 
false; ordering all his books to be burned; enjoining 
him and his followers to renounce their errors within a 
limited time; and threatening, in case of obstinacy, 
the severest censures and punishments. ^ But so little 
effect was produced, and so completely was a large 
portion of Germany estranged from the Roman See, 
that Luther ventured to burn the bull, together with the 
famed decretals of the canon law, in the presence of an 
immense concourse of people, without the walls of Wit- 
temberg:^ at the same time he again appealed to a 
general council. So bold a measure could not fail to 
draw upon him the vengeance of Rome; accordingly, 



6 Grier's " Epitome of the General Councils of the Church" is a 
useful book for general readers. 

7 Seckendorfs incomparable volume ("Historia Lutheranismi,") 
comprises every thing important relative to Luther. The best ac- 
count of the Reformer's rehgious sentiments, and the gradual pro- 
gress of his convictions, in our own language, is contained in the 
last tv^o volumes of Milner's History, and the first of Scott's " Con- 
tinuation" of that work. 

8 Le Plat, ii. 60—72. 

9 Dec. 10, 1530. Le Plat, ii. 77— 79. 

2* 



18 INTRODUCTORY SKETCH. 

another bull was issued, denouncing all the penalties of 
the greater excommunication on Luther and his adhe* 
rents, and giving them up to the secular power as in- 
corrigible heretics. ^ ^ 

Maximilian I. died Jan. 13, 1519, and was succeeded 
by Charles V., then in the twentieth year of his age. 
The new emperor soon perceived that the affairs of Ger- 
many required prompt attention. He summoned a 
diet of the empire, which met at Worms in April, 
1521. The Pope saw the importance of this assembly, 
and appointed two nuncios, Martin Carracioli and Je- 
rome Aleander, to attend it. Aleander was particularly 
zealous in carrying into effect the denunciations of the 
late bull. At Cologne, at Mentz, at Treves, and many 
other cities and towns, he persuaded the civil authorities 
to burn the writings of Luther ; he even proceeded so 
far as to take them from private libraries for that pur- 
pose. ^ ^ 

Luther appeared before the diet, and manfully de» 
fended his opinions. The nuncio, on the other hand, 
in a speech of three hours' length, urged the princes to 
act as dutiful sons of the church, by proscribing the 
obstinate reformer. He prevailed: the decree of tho 
diet declared Luther and his adherents to be notorious 
heretics; forbade any to receive, defend, or support 
them ; ordered them to be seized and imprisoned, and 
their goods to be confiscated ; and prohibited the print- 
ing, vending, or reading any of Luther's books. '2 it ig 
well known that the reformer was preserved from the 
effects of the edict by the opportune intervention of the 
Elector of Saxonj^, and that in his retirement he trans- 
lated the New Testament into the German language, 
directed the movements of his friends, and wrote several 
of his useful and valuable works. The edict of Worms 
was almost wholly a dead letter; for some of the princes 
and states were unable, and others disinclined to execute 

10 Jan. 3, 1521 . Le Plat, ii. 79—83. 

11 Pallavicini laments the frequent failure of his endeavours, as 
many noblemen persisted in retaining Luther's publications in their 
libraries. Even at this early period they were translated into Spa- 
nish, and had become a profitable article of trade to the Flemish mer- 
chants. Pallav. Hist. lib. i. c. 24. s. 1, 7. 

12 Le Plat, ii. 84—97, 116—127. 



INtRODIJCTORY SKTCIIES. 19 

it. la fact, the desire for a council began at this time 
pretty generally to prevail. It seemed to offer the only 
means by which existing controversies could be decided, 
and grievances redressed. Civil governors hoped to set 
bounds to the overgrown power of the prelates and othei 
ecclesiastics, and to restore the ancient discipline, which 
was fallen into decay : the sacerdotal order wished to 
prevent the Pope from usurping their rights ; and the 
middle ranks of the community ardently longed to be 
relieved from the oppressive burdens of ecclesiastical 
taxation, which well nigh swallov\^ed up all the fruits of 
their industry, and served only to administer to the 
pleasures of an indolent and sensual priesthood. 

Affairs were in this state when Leo X. died. ' ^ His 
successor, Adrian VJ., a well-meaning, honest man, 
but ill fitted for the intrigues and duplicity of the Court 
of Rome, thought to quell the German rebellion by in- 
terminglfng concession with severity. He avowed him- 
self favourable to reform ; instituted inquiry into alleged 
abuses ; endeavoured, though inefrectually, to introdace 
some salutary emendations ; and despatched Cheregate, 
his nuncio, to attend a diet of the empire at Nuremburg, 
in November, 1522.^* The nuncio met the assembled 
princes, and addressed them at great length. He re- 
proached them for their remissness, in suffering the edict 
of Worms to be neglected, and strongly urged them to 
adopt prompt and decisive measures for the punishment 
of the heretics — as Dathan and Abiram, Ananias and 
Sapphira, were smitten of God for their disobedience-— 
as the Christian emperors of Rome had in after-ages put 
to death obstinate schismatics — and as John Huss and 
Jerome of Prague, who seemed to live again in Luther, 
were punished by the Councils of Constance and Basle. 
He could but confess that the general complaints against 
corruptions and abuses were not wholly v/ithout founda- 
tion : the pontiff, he said, saw and lamented them, and 
was fully resolved on reform: but the evils were of such 
a kind as required much time for their removal, and 
none ought to be surprised that the progress of reforma- 
tion was slow ^ 5 In reply, the diet informed the nun- 

13 Dec! 2, 1521. H Le Plat, ii. 140—149. 

15 Similar statements were given in a letter to the diet, delivered 



so INTRODTTCTORY SKETCH. 

cio, that in their opinion the best remedy for existing 
evils would be the convocation of a free general council 
in Germany, within a year. Their proceedings were 
afterwards published, and a long memorial was sub- 
joined, entitled '^ Centum Gravamina" — the hundred 
grievances. It contained an ample exposition of the 
grievances suffered from the tj^ranny and rapaciousness 
of the priesthood, and the corrupt state of the Court of 
Rome, ^couched in strong, firm, but respectful language. 
In the conclusion the Pope was assured, that unless 
immediate and effective attention was paid to these 
complaints, they would be compelled, however reluct- 
antly, to take the business of reform into their own 
hands, for that the people neither would nor could en- 
dure such oppressions and abuses any longer. ^ ^ 

Adrian's public career was short and disturbed : he 
died Sept. 14, 1523.^'^ Roman Catholic wrhers speak 
highly of his personal excellences, but depreciate his 
official character, and for obvious reasons. Clement 
Vll. his successor, was every way fitted for his office, 
as the prevailing maxims at Rome required it to be ad- 
ministered, A profound dissembler — a practised poli- 
tician — subtle — cautious — evasive — he was admirably 
qualified for that management which the Popedom 
needed. He seemed to have an instinctive horror of a 
council, and the history of his pontificate records little 
more than repeated attempts on the part of the German 
States to procure one, and his successful opposition to 
their wishes. Diets of the Empire were held nearly 
every year, and they scarcely ever closed without a 
strong expression of anxiety for the assembling of a 
council, which the continued progress of the reformers 
rendered increasingly necessary. The Emperor, too, 
became very desirous for the adjustment of the religious 

by the nuncio. Adrian promised reform, but said that it must be 
*^ pedetentim'^ — step by step — by slow degrees. ''Step by step, 
indeed," said Luther, who published the letter, with notes of his own, 
"he means that between each step there shall be an interval of cen- 
turies." Sleidan, lib. iv. p. 54. edit. 1559. 

16 Le P]at,ii. 160— 207. 

17 His epitaph is a striking lesson to the ambitious: '* Hadrianus 
Papa VI. hie situs est, qui, nihil sibi ipfelicius in vit^ duxit, quam 
quod imperaret." Onuphrius Panvin. in Adrian. 



INTRODUCTORY SKETCH. 21 

differences that agitated Germany, but could obtain no- 
thing from the pontiff except a promise to employ all 
the machinery of spiritual i(?rror, if he on his part would 
unsheath the sword, and save himself the trouble of 
convincing heretics by destroying them. During all 
this time Luther and his coadjutors were diffusing their 
opinions with remarkable success, and evangelical reli- 
gion daily gained new triumphs, in Sweden, Denmark, 
Great Britain, France, the Netherlands, and even in 
Italy and Spain. ^ « At a diet held at Spire in 1529, 
the reformers acquired the name of "Protestants," from 
their 'protesting against an iniquitous decree which 
declared unlawful all changes in doctrine or worship, 
which should be introduced previous to the decision of 
a general council. ^^ 

The Emperor left no means untried to restore the 
Protestants to the church of Rome. At the diet of 
Augsburg, in 1530, they presented their confession of 
faith, written by the elegant pen of Melancthon. It 
was read in the presence of the Emperor and the assem- 
bled princes. The Roman Catholic divines replied to 
it : conferences were held ; but it was now evident that 
a re-union of the parties was no longer to be expected, 
as the points of difference were held hy each to be of 
vital interest. Charles was enraged at the result. '' In 
compliance with his opinions and remonstrances, the 
diet issued a decree, condemning most of the peculiar 
tenets held by the protestants ; forbidding any person 
to protect or tolerate such as taught them, enjoining a 
strict observance of the established rites ; and prohibit- 
ing any further innovation under severe penalties. All 

18 See Dr. M'Crie's two interesting volumes, containing the his* 
tory of the progress and suppression of the Reformation in Spain 
and Italy. 

19 Le Plat, ii. 301 — 321. The princes who entered this protest 
were John, Electoi;of Saxony, George, Elector of Brandenburg, 
Ernest and Francis, Dukes of Lnnenbiirg, the Landgrave of Hesse, 
and the prince of Anhalt. They v,^8re joined by thirteen imperial 
towns, viz. Strasburg, Ulm, Nuremburg, Constance, Reuthngen, 
Windsheim,Memmingen,Nortlingen, Lindaw,Kempten, Heilbron, 
Weissimburg, and St. Gall. Pallavacini remarks that by '* Protest- 
ants," was meant " enemies both to the Pope and the Emperor.^* 
Hist. lib. ii. c. 18. s. 6. This is a stale calumny: see Amos vii. 10 j 
John xix. 12 ; Acts xvii. 7. 



2£ INTRODUCTORY SKETCH. 

orders of men were required to assist, with their persons 
and fortunes, in carrying this decree into execution ; 
and such as refused to obey it were declared incapable 
of acting as judges or of appearing as parties in the Im- 
perial Chamber, the supreme court of judicature in the 
empire. To all which was subjoined a promise, that an 
application should be made to the Pope, requiring him 
to call a general council within six months, in order to 
terminate all controversies by its sovereign decisions." ^ o 

In pursuance of this promise, Charles corresponded 
with the Pope respecting a council Clement, as usual, 
hesitated and objected. Still the emperor urged the 
matter, and at length the Pope signified that he was 
willing to convene the long -desired assembly, on the 
following conditions ; — that the objects for which it 
should be called should be, to obtain subsidies against 
the Turks, restore the Lutherans to the faith, suppress 
heresies, and punish the refractory, but not a word about 
reformation ; that the emperor himself should be pre- 
sent; that it should be holden in Italy, at Bologna, 
Placentia, or Mantua ; that none should have the right 
of suffrage but those who had enjoyed it by prescription 
ah'eady; and that the Lutherans should both desire it 
and engage to obey its decrees. 

It was easy to see that the Pope was insincere. Ne- 
vertheless, to save appearances, he despatched letters to 
the European princes and states, informing them of his 
determination, and requesting their assistance, either in 
person or by their ambassadors, whenever the council 
should be summoned. 2 i It seems that at Rome it was 
seriously believed that his PIoKness was in earnest, and 
so great was the panic in consequence that the price 
of public offices fell in the market to almost nothing 1^2 

The number and power of the Protestants continued 



20 Robeitson, book v. Le Plat, ii. 479—501. 

21 Le Plat, ii. 501 — 503. On one occasion Clement had sent 
the Emperor two bulls, either of which might be used by him, at his 
discretion. By the one, he deprived the elector of Saxony, a Pro- 
testant, of his right of suffrage in the choice of an emperor, because 
he icas a heretic ; by the other, he granted him the right, although he 
was a heretic ! Pallav. lib. iii. c. 9. s. 2. 

22 Vilissimum protium, ^' a most mean price," says Pallavicini, to 
ivhom we are indebted for this curious fact." Lib. iii. c. 7. e. 1. 



INTRODtrCTORY SKETCH. 23 

to increase, and for the present Charles was obliged to 
relinquish the hope of forcing them back to popery. By 
the peace of Nuremburg, established in July 1532, it 
was arranged that the decree of the diet of Augsburg 
should be suspended, and that all molestations on ac- 
count of religion should cease till the convocation of a 
general council, which the emperor once more promised 
should take place within six months ; but that if it did 
not. another diet should be summoned, to determine on 
some mode of setthng the religious differences of Ger- 
many.2 3 l^ ^j^^ latter end of the year, the Pope and 
emperor met at Bologna. The result of their conference 
was that the former sent a nuncio and the latter an 
ambassador to the German princes, to negotiate with 
them respecting the place, mode of proceeding, &c. of 
the proposed council. ^ 4 But the wily pontiff had offered 
such conditions as he well knew the Protestant princes 
would not accept. In fact, Clement had resolved that 
a council should not be assembled while he possessed 
the power to prevent it. He succeeded: hy pretexts, 
excuses, and artifices, he deferred the dreaded meeting, 
and kept all Europe at bay till his death, which took 
place, Sept. 25, 1534. 

Paul III. who succeeded Clement, professed great 
zeal for the reformation of abuses, and would have it 
believed that he was extremely desirous of a council. 
Scarcely ever did the cardinals meet in consistory but 
the Pope harangued them on the necessity of reform, 
which, he said, must begin with themselves. But his 
own conduct gave little hope that any efficient measures 
would be adopted. Only two months after his elevation 
to the pontificate he gave cardinals' hats to two lads, 
one aged 14, the other 16, the sons of his own illegiti- 
mate children ! 

Early in 1535 nuncios/^vere sent to all the Euro- 
pean sovereigns, announcing the Pope's intention re- 
specting a council, and soliciting their co-operation. Pe- 
ter Paul Vergerio was selected for Germany. ^ He was 

23 Le Plat, ii. 503—510. 

24 Le Plat, ii. 510— 515. 

25 Le Plat, ii. 519. An interesting account of an interview 
between Luther and Vergerio, and of the conversion of the lat» 



24 INTROJDITCTORY SKETCH. 

instructed to confine himself to one point, viz. the placd 
where the council should be held ; for the Pope judged 
that if the Protestants would allow him the right to 
summon the meeiing, and the choice of time and place, 
every thing else would be easily settled. Vergerio met 
the Protestant princes at Smalcald, but they refused to 
accept his proposals, and declared that they would not 
submit to any council unless it were free, and held in 
Germany. 

The bull for the convocation of the council was issued 
in June 1536, and May 23, in the following year was 
appointed for the meeting of the assembly; the place 
was Mantua. 2 ^ Nuncios were despatched to the Eu- 
ropean courts with the intelligence. Vorstius, who was 
sent to the German Protestant princes, was specially 
enjoined to avoid all disputations with the heretics; 
such proceedings were found to be dangerous. The 
princes were again assembled at Smalcald, and they 
again rejected the council for the same reasons as be- 
fore. ^ ' The Pope was further mortified by the refusal of 
the Duke of Mantua to receive the assembly in his city, 
unless an extra garrison were sent, to be placed abso- 
lutely under his control, and supported by his Holi- 
ness. In consequence, the council was prorogued till 
Nov. 1, and afterwards till May 1, 1538, on which day 
the prelates were summoned to m.eet at Vicenza, a city 
in the Venetian territories.^ s Three legates were de- 
puted to preside in the name of the Pope, the Cardinals 
Campeggio, Simonetta, and Aleander. They repaired 
to Vicenza at the time appointed, but not a single bishop 
appeared; for the Emperor and the King of France were 
at war, and travelling was unsafe. Consequently, the 
council was prorogued till the follov/ing Easter, and 
afterwards during the good pleasure of the Pope,^ s who 
it may be supposed, was heartily glad of an opportunity 
to postpone to an indefinite period a meeting which the 
pontiffs seemed to hold in utmost dread. 

It was probably with a wish to prevent the council 
entirely that Paul appointed a commission, consisting of 

ter to Protestantism, is given hj Mr. Scott in his Continuation of 
Milner's History, vol. i. p. 407—415, 452—457. 

26 Le Plat, ii. 526. 27 U)icl. 575—584. 

28 Ibid. 588-^91. 89 Ibid. 630—632. 



INTRODUCTORY SKETCH. S5 

four cardinals and five ^bishops, to examine all abuses^^ 
and ascertain where reform was most needed. Their 
report, which proved a most important document, by 
some means got abroad, and was immediately printed 
and widely circulated in Germany, where it greatly 
aided the reformation. It presented a deplorable view 
of the corruptions and vices of the Papal court, ^o 

During the next three years the Roman Catholics and 
Protestants were busily employed in supporting their 
respective interests. Attempts were made from time to 
time to reconcile the contending parties, especially at 
the diets of Haguenau and Ratisbon;^^ but the breach 
was too wide to be healed. The Roman Catholics, with 
the emperor at their head, saw no remedy but a council,. 
The Protestants only desired to be let alone, and uni- 
formly refused to submit to the decrees of an assembly 
convened by the Pope, managed by his agentSj and held 
in his dominions. But the washes of the more powerful 
party prevailed ; at the diet of Spire, held early in 1542^ 
it was agreed that the council should be holden in the 
city of Trent. A bull was issued, summoning the pre*- 
lates of Christendom to meet in that place on the first of 
November. 

30 Le Platy ii. 596 — 605. Preservative against Popery^ vol. L- 
p. 79 — 84, " The reformation proposed in this place was indeed 
extremely superficial and partial: yet it contains some particulars 
which scarcely could have been expected from the pens of those- 
that composed it. They compkiined^ for instance, of the pride and. 
ignorance of the bishops, and proposed that, none should receive^ 
orders but learned and pious men; and that, therefore, care should 
be taken to have proper mastei:s to instruct the yoath. They con- 
demned translations from one benefice to another, grants of reser- 
vation, non-residence, and pluralities. They proposed that some 
convents should be abolished ; that the liberty of the press should 
be restrained and limited ; that the colloquies of Erasaius shauld be 
suppressed; that no ecclesiastic should enjoy a benefice out of his 
own country; that no cardinal should have a bishopric; that the 
questors of St. Anthony, and several other saints, should be abolish" 
ed ; and, which was the best of all their proposals, that the effects 
and personal estates of ecclesiastics should be given to the poor. 
They concluded with complaining of the prodigious number of indi- 
gent and ragged priests that frequented St. Peter's church ; and de- 
clared that it was a great scandal to see the whores lodged so mag- 
nificently at Rome, and riding through the streets on fine mules, 
while the cardinals and other ecclesiastics accompanied them in a 
most courteous and familiar manner." — Mosheim, cent. xvi. sect, % 

31 A. D. 1540, 1541. Le Plat, iii, 1—127. 

3 



b 



26 INTRODUCTORY SKETCH. 

Three legates were appointed to preside in the coun' 
oil, in the name of the Pope, cardinals Parasi, Moron, 
and Pole ; the first, observes father Paul, because he 
was a skilful canonist; the second, because he was a 
good politician, and well acquainted with business ; and 
the third, that it might appear that England, though 
separated from Rome, had a share in the transactions of 
the assembly. 3 2 They were instructed to signify their 
arrival to the sovereigns of Europe, to avoid disputes 
with the heretics, to do nothing till a sufficient number 
of prelates had arrived from Italy, Germany, France, and 
Spain, and even then to wait for further orders from the 
Pope. 

The time chosen was extremely inopportune, as the 
ernperor and the King of France were then at war. Till 
peace was restored, there could be no hope of a prosper- 
ous issue. Nevertheless, some Italian bishops were di- 
rected by the Pope to proceed to Trent, and the emperor 
sent three ambassadors and a few Neapolitan prelates; 
but the Germans, French, and Spaniards were prevented 
from leaving home on account of the war, and witrhout 
them the council could not be held. Consequently, 
after the legates had waited eight months in vain, they 
were recalled, and the council suspended during the 
good pleasure of the Roman Pontiff. ^ s 

At a diet held at Spire in 1544, the affairs of religion 
were again seriously discussed. The emperor so much 
needed the assistance of the Protestants in his wars that 
he was glad to court them by compliances which in his 
more prosperous days he would have disdained. The 
Papal legate was prohibited from attending the diet, 
and it was enacted that the penal statutes should be 
suspended till a general or national council had been 
held. Meanwhile, Protestants and Roman Catholics 
were exhorted to live in peace, and some civil privileges 
were bestowed on the former, of which their presumed 
heresy had deprived them. ^ 4 

Nothing could exceed the grief and anger of the Pope 
on this occasion. That any thing like equality of rights 
should be granted to heretics, and that a German diet 

32 Lib. i. sect. 69. 33 Le Plat, iii. 195—200, 

34 Pallav. lib. v. c 5. sect. 3. 



INTRODUCTORY SKETCH. 27 

should dare to legislate in religious matters without the 
concurrence of the Head of the Church, were intolerable 
offences. In a long and indignant epistle his Holiness 
reproached the emperor for his conduct. He complained 
that laymen and even heretics had been permitted to 
meddle with spiritual things, the exclusive province of 
the priesthood; and that in referring their disputes and 
grievances to a council they had not even mentioned the 
successor of St. Peter, to whom only the right of con- 
vening such an assemblj- belonged. It resembled the 
sins of Uzzah, Dathan, Abiram, Korab, and Uzziah. 
The judgments of God would fall upon him, unless he 
revoked the decree. By such conduct he had not only 
endangered the peace and unity of the church, but also 
exposed his own soul's salvation to imminent peril ps 
The emperor sent him a calm and dignified reply. 

In the autumn of the same year, peace v/as concluded 
between the emperor and the King of France. They 
engaged, among other things, to co-operate in the de- 
fence of the Roman Catholic religion, to further, by all 
the means in their power, the reformation of manners in 
the church, and to procure the convocation of a general 
council, which might now be safely convened. The . 
Pope did not wait for their interference, but issued a V^ 
bull in November, summoning the princes and prelates 
of Europe to meet at Trent, March 15, 1545. 



36 



35 Le Plat, iii. 237—247. '^'Thusbut little reliance can be placed 
on the conscience or the promises of princes, although they are not 
otherwise wanting in honesty and piety; if they would only as- 
sume as the rule of their policy the great command of Jesus Christ, 
which ordains that we should seek above all, the Kingdom of God 
and his righteousness; without which, all human wisdom is but 
folly before God, and must be attended with unhappy consequen- 
ces." In Seckendorf Hist. lib. iii. sect. 28. It is easy to con* 
ceive what the Jesuit meant by^'' the kingdom of God and hk 
irighteousness!" 

36 Le Plat, iii. 255— S59. 



28 



CHAPTER II. 

THE CHURCH. 

Description of Trent — Progress of the Reformation— State of par- 
ties— Character of the Legates— Intentions of the Emperor — Fears 
of the Pope — Opening of the Council — Bishop of Bitonto's 
Sermon — Measures taken by the Pope to manage the Council — 
Various disputes — Second Session — Exhortation of the Legates 
— Discussions on the method of procedure — The plan adopted — 
Third Session — The Creed^recited — Marks of the Church enu- 
merated — Infallibility — Exclusive salvation. 

Trent is a city of the Tyrol, on the confines of Ger- 
many and Italy, 67 miles from Venice and about 250 
from Rome. It is situated in a fertile and pleasant plain^ 
almost surrounded by the Alps. The river Adige washes 
its walls, and thence flows swiftly onwards to the Adri- 
atic. The city is now in the state of Venice, and is 
subject to Austria. In the sixteenth century it was in 
the dominions of the King of the Romans, of whom it 
was held by the cardinal of Trent. Though not within 
the Papal territories, it was so near that the Italian bi- 
shops, by whose efforts the Pope expected to preserve 
his authority and prevent reform, could reach it without 
much expense or trouble; and the distance from Rome 
was not so great as to hinder that communication be- 
tween his Holiness and the legates by which he pur- 
posed to ensure the management of all the proceedings 
of the council. 

When Luther first appealed to a general council he 
stood almost alone and unsupported ; but at the time 
of the opening of that assembly, the cause of Protest- 
antism had already triumphed extensively in Europe, 
and was daily advancing. Among its adherents were 
numbered the Kings of Great Britain, Sweden, and Den- 
mark, a large proportion of the princes and states of 
Germany, and many of the most eminent men of the 
age, both for learning and piety. The progress of reli- 



THE CHURCH. ,29 

gious inquiry and the course it had taken were no less 
remarkable. Those who had begun with the exposure 
of corruptions and abuses, and were at that time most 
dutiful sons of the church, ended not till they had ex- 
plored all the abominations of the papacy, in doctrine, 
discipline, and worship, and renounced their allegiance 
to the see of Rome. The whole system was declared 
to be anti-christian and unscriptural, alike hostile to the 
welfare of society, the interests of true religion, and the 
glory of the only Saviour. They heard the voice of 
God — " Come out of her, my people," and fearlessly 
proclaimed the duty of absolute separation from a com- 
munity in which none could remain without utmost 
hazard to their souls. It may be easily imagined that 
those who entertained such views could indulge very 
feeble hopes from the holding of a council. They saw 
that fatal errors and childish superstitions had been gra- 
dually interwoven with the whole economy of life, and 
that their eradication would be like plucking out the 
right eye and cutting off the right hand. Nothing less 
than a complete revolution could satisfy their washes : 
the dogmas of the schoolmen must be exploded, the 
human mind unfettered, scripture restored to its just 
honours, and the mummeries and tricks of im.age-wor- 
ship suppressed for ever. It was hardly to be expected 
that such sweeping changes w^ould be sanctioned by a 
general council, or that the priesthood would tamely 
consent to lose the hope of their gains. These doubts 
were justified by facts, and strengthened by time. 

On the other hand the sovereigns and states of Eu- 
rope looked forvv^ard to the council with sanguine expec- 
tations. They resolved to exert all their influence to 
procure a thorough reformation of abuses. Were this 
effected, they conceived that the Protestants would 
cheerfully return to the bosom of the church. Their 
own interest was also concerned in the favourable issue 
of the assembly ; for ecclesiastical immunities and ex- 
actions had shorn them of much of their power, and dif- 
fused general discontent and distress among their sub- 
jects. 

The bishops had similar expectations. Their influ- 
ence and authority had suffered greatly from the en- 
croachments of the monastic orders, and the frequency 



30 THE CHURCH. 

of appeals to Rome, which the Popes took care to en- 
courage. In the council they intended to assert and 
hoped to recoA^er their rights and privileges* 

Such was the state of parties. The feelings and de- 
signs of the Roman Pontiff differed from those of all 
the rest. He determined to make no concessions, to 
permit no change, except for the further aggrandizement 
of the Holy See. Protestants, prelates, princes, all 
were to he duped or disappointed : and they were so. 

Three legates were appointed to preside in the council 
in the name of the Pope — the Cardinals De Monte, 
^anta Croce, and Pok. De Monte was chairman or 
president : he was well versed in the policy of the court 
of Rome, zealous for the continuance of things as they 
were, and distinguished hy his haughty, overbearing de- 
meanour. Santa Croce v/as better fitted for the manage- 
mentof theological debates, in which department he was 
chiefly employed. Pole has been mentioned before. 
In the instructions delivered to them the pontiff com- 
mended their faith, learning, ptobity, skill and experi- 
ence^ declared that he sent them as " Angels of peace," 
and exhorted them to fulfil their important duties in 
such, a manner as to obtain from God, the rewarder of 
good works, the glory of eternal happiness. ^^ With 
these instructions the}^ received a secret bull, giving 
them power to transfer the council to any more suitable 
place, whenever they should think fit. This bull, hov/- 
ever, was not published, for obvious reasons ; and none 
knev/ of its existence till it was produced as the autho- 
rity for removing the council to Bologna in 1548.^^ 

On the arrival of the legates at Trent, March 13, 
they found but one prelate there, the bishop of Cava, so 
that it was impossible to open the council on the day 
appointed. Ten days after two others arrived, the bi- 
shops of Feltri and Bitonto. They accompanied Men- 
doza, the Imperial ambassador, who strongly urged the 
legates to proceed to business immediately, and enter 
upon the subject of reformation of abuses. He found, 
however, that this was a very distasteful topic ; and the 
small number of prelates furnished a sufficient excuse 

37LePlat, iii.2G0. 

38 Canones el Decreta, (Le Plat,) p. 75. 



tHE CHURCH. Si 

for remaining inactive. By the end of May about 
twenty had assembled. They were employed in adjust* 
ing- the ceremonials to be observed, and in such other 
harmless engagements as the cardinal of Trent could 
devise ; but his task was by no means easy, for they 
soon became impatient of delay, and some of them were 
so poor that the legates were obliged to supply them 
with money for their support from the papal purse. 

The whole summer was spent in various intrigues 
and negotiations. A diet was held at Worms, from 
March till July. The Protestants soon perceived that 
their situation was dangerous. Peace had been granted 
them till the convocation of a lawful council : they were 
now called upon to submit to the decrees of the church 
assembled at Trent, or abide the consequences of their 
rebellion. But they maintained that the council waa 
not a lawful one, inasmuch as the Pope, who presided 
in it by his legates, was a party in the cause, and had 
already prejudged them. No other indulgence wag 
granted than the appointment of another diet, and a 
conference, to be held at Ratisbon in the ensuing win- 
ter: and even this was only done to gain time, and 
enable the emperor to mature those warlike preparations 
by w^hich he hoped to humble and subdue the Protest- 
ant states. He had pledged his word to the Pope that 
nothing should be permitted, either in the diet or the 
conference, that could in the slightest degree injure 
the Roman Catholic faith or the interests of the Apos- 
tolic See. ^^ 

Although the pontiff had convoked the council under 
auspices so favourable to himself, he could not dissemble 
his fear of the results, ^ ^ and laboured hard to persuade 
the emperor to agree that the place of meeting should 
be changed for Rome or some city within the papal do- 



S9 Pallav. lib. v. c. 14 s. 2. 

40 '< His Holiness ca7inot digest tht council^ *' One of tli^ rea- 
sons why it is said tiiat the Pope dreads the council, is, that there 
nre some cardinals, his enemies, to whom money was offered by 
him at his election, and these know others who accepted it.'' Sd 
wrote two good Catholics, the Viceroy of Naples, and the Imperial 
Ambassador at Trent. See the Rev. Blanco White's Practical and 
Internal Evidence against CatholiciSHi, p. 315^—318. Secoad Edi- 
tion, 



32 THE CHURCHV 

minions ; but to this his Imperial Majesty would not 
consent. On the other hand Charles was anxious that 
the council should postpone the decision of doctrinal 
points, and commence with reformation, lest the Protest- 
ants should be exasperated, and begin hostilities before 
he was prepared to meet them. His Holiness was too 
prudent to make such a concession, which would have 
defeated his own projects. There was now no valid rea- 
son for longer delay, and instructions were issued to the 
legates to open the council of Trent on the thirteenth 
of December. 

Much pomp and religious solemnity were exhibited on 
this occasion. The legates, accompanied by the cardi- 
nal of Trent, four archbishops, twenty-four bishops, five 
generals of orders, the ambassadors of the King of the 
Romans, and many divines, assembled in the church of 
the Trinity, and thence went in procession to the cathe- 
dral, the choir singing the hymn Veni Creator. When 
all were seated, the cardinal de Monte performed the 
mass of the Holy Ghost; at the end of which he an- 
nounced a bull of indulgences issued by the Pope, pro- 
mising full pardon of sin to all who in the week imme- 
diately after the publication of the bull in their respec- 
tive places of abode should fast on Wednesday and 
Friday, receive the sacrament on Sunday, and join in 
processions and supplications for a blessing on the 
council. * ^ A long discourse followed, delivered by the 
bishop of Bitonto. After this the cardinal rose and 
briefly addressed the assembly ; the accustomed prayers 
were offered, and the hymn Veni Creator again sung. 
The papal bull authorizing their meeting was then pro- 
duced and read ; and a decree was unanimously pass- 
ed,^ declaring that the sacred and general council of 
Trent was then begun— ^for the praise and glory of the ho- 
ly and undivided Trinity — the increase and exaltation of 
true religion — the extirpation of heresj'' — the peace and 
union of the church — the reformation of the clergy and 
christian people — and the destruction of the enemies of 
the christian name. The cardinal de Monte blessed them, 



4lLePlat,III. 288. 

42 Assent was signified by the word PZacef— content : those who 
dissented said, Non placet — not content. 



THE CHURCH. 33 

v/ith the sign of the cross : Te Deum was sung, and 
the fathers separated, '^ greatly rejoicing, embracing 
each other, and giving God thanks.'^ *3 

A brief abstract of the bishop of Bitonto's discourse 
may be here inserted, as a specimen of the ridiculous 
trifling and silly bombast which amused the fathers at 
Trent ; the devout reader will observe with pain the pro- 
fane application of scripture. Adverting to the use and 
importance of councils, and tracing their history, the 
bishop found example or authority for such assemblies 
in the election of the seven deacons, the choice of Mat- 
thias, the solemn publication of the law to Israel, and 
even in the language employed by the Divine Being at 
the creation of man and the confusion of tongues. He 
divided religion into three part-s, doctrine, the sacra- 
ments, and charity, and affirmed that in each the most 
lamentable degeneracy and corruption prevailed; "the 
gold was become dim, and the finest colour changed;" 
princes, people, and priests were polluted ; all were 
under the influence of lust and ambition, the mother and 
the nurse of every evil, the two horse-leeches continually 
crying, ''bring, bring;" and as the natural consequence, 
heresy, schism, superstition and infidelity triumphed. — 
Then followed a laboured eulogy of the Pope, and of 
all that he had done, to "gather his children as the 
bird doth the brood under her wings,^' The legates 
also had their share of flattery ; their very names fur- 
nished mystic meanings and happy omens ;*4 under 
their auspices all were invited to join the council, as the 
ancient heroes were shut up in the Trojan horse. He 
apostrophized the mountains and forests of Trent, and 

43 The words of the Secretary M^sarellL Le Pkt, vii. pars. 2, 
p. 48. The ceremonies were neaily the same at all the Sessions, 
and therefore need not be described again. 

'i'^ We enter upon and commence this General Council lawfully 
assembled with the assistance of the Holy Spirit, by the sanction of 
the Apostolic See, and under the direction of these prelates who 
stand conspicuous in this holy company — ^a new Jerusalem, viz* 
Johanne Maria de Monte, whose looks and affections are continual- 
ly directed upward to the mountain (montem) which is Christ, 
whence comes our strength : Marcello Politiano, who formerly di- 
rected the efforts of his profound and impartial mind to the support 
of the Christian Commonwealth, (politioB,) whose corrupt morals 
have afforded our enemies an opportunity to attack us: Reginald 
Pole more resembling an angel than an Englishman, {ii4^tt tarn An- 
glo, quam angelo.) 



34 THE CHURCH. 

charged them to make the echo resound through the 
earth, that men might know the day of their visitation^ 
and that it might not be said, '^the light" of the Pope 
"is come into the world, and men loved darkness rather 
than light, for their works were evil." To the city it- 
self he applied the glowing descriptions of prophecy — 
'''Thy gates shall be open continually; thej^ shall not 
be shut day nor night — salvation shall possess thy walls 
and praise thy gates — the Gentiles shall walk in thy 
light, and kings in the brightness of thy rising — and 
they shall call thee the citj^ of the Lord, the Sion of the 
Holy One of Israel." Turning to the fathers, he re- 
minded them of the honour and glory to which they 
were raised ; the gates of the council were the gates of 
heaven; through them the knowledge of the Lord would 
cover the earth as the waters cover the sea. They were 
admonished to act worthy of their calling, putting away 
all fear, favour, and contention, and so demeaning them- 
selves that they might justly say, '' It hath seemed good 
to the Holy Ghost and to us," at the sound of which 
words the enemies of the council would be smitten with 
dismay and fall to the ground. And he assured them 
that all who resisted their decrees, and incurred thereby 
the indignation of the Pope, the Emperor, and the King 
of France, and the guilt of rebellion against the Holy 
Spirit, would find it impossible to escape : neither moun- 
tains, lakes, nor floods should save them : swifter than 
eagles, stronger than lions, the pontiff and the sovereigns 
would pursue and seize them, and trample them to 
death. Finally, he addressed the countries and states 
of Christendom, Greece, Spain, France, and Germany, 
whom " Satan had desired to have that he might sift 
them as wheat," and invited them to " come to the mar- 
riage, because all things were now ready:" and he con- 
cluded by invoking the presence and aid of Jesus Christ 
through the intercession of Virgilius, the tutelary saint 
of the valley of Trent. * ^ 

The Pope adopted decisive measures to secure his 
authority, and prevent all intei meddling with his prero- 
gative. He appointed a congregation or committee of 

45 Pallav. lib. v, c. 17, la Sarpi. lib. li. c. 27, 29.* Le Plat/i, 
12-^22. 



THE CHURCH. 35 

cardinals to superintend the affairs of the council, watch 
its proceedings, and aid him with their advice. The 
legates were instructed to begin with the discussion 
of disputed doctrines and to treat the reformation of 
abuses as a matter of secondary moment; notes were to 
be taken and transmitted to liim, of any observations 
relative to his court, the reform of which he reserved 
for himself To all letters and documents his own name 
and those of the legates were to be prefixed, that it 
might appear that he was not only the author, but also 
^'the head and ruler" of the council : * ^ and he appointed 
the secretary and other necessary officers without con- 
sulting the fathers, or permitting them to exercise their 
undoubted right of election. 

Several congregations 4*^ were held before the second 
session, in which there were some interesting discus- 
sions. The French bishops, of whom there were but 
three present, requested that the business- of the council 
might not be entered upon till the arrival of the ambas- 
sadors and prelates that were expected from France ; 
but this was overruled. Then disputes arose respecting 
the right of voting. It was questioned whether abbots 
and generals of orders enjoyed that right, and some of 
the bishops were anxious not to concede it, lest they 
should make themselves masters of the council by then- 
numbers : the^ legates, however, decided in their favour, 
though not without encountering strong opposition. 
Another subject of debate was the title of the council : 
the French bishops, who were joined by some Italians 
and Spaniards, contended that to the epithets, " Sacred" 
and '^Holy," should be added, '' representing the uni- 
versal church," which were used by the councils of Con- 
stance and Basle. The legates were aware that the 
assumption of this title would. seem to give the council 
more power than it was intended it should possess, and 
they stoutly resisted it chiefly, as they wrote to the 
Pope, bocause of the clause which had been subjoined 

46 Pallav. lib. v. c. 16. s. 2. 

47 It will be seen in the sequel that the business of the council 
was generally divided into two ar three departments, each under the 
management of a separate " congregation," or, as we should say, 
Committee.. A '^'^ General Congregation" was like a " Committe& 
of the whole house" in our Parliaments 



36 THE CHURCH. 

by the above named assemblies, to this effect, " that a 
general council holds its power immediately from Jesus 
Christ, and that all christians, of what condition and 
dignity soever, even the Popes themselves, are obliged 
to obey it." Their opponents were as zealous for the 
insertion of the words in question as they were against 
it : they maintained their sentiments with much tena- 
city and warmth, and gave such indications of an in- 
dependent spirit as vexed the legates not a little. "^^ 

At the second session, held Jan. 7, 1546, a papal 
bull was read, prohibiting the use of proxies, for had 
they been allowed, his Holiness would have found it 
difficult to maintain a majority. An exhortation was 
addressed to the council, written by Cardinal Pole, and 
containing some just and useful sentiments. The sub- 
ject of the decree was the manner of life to be observed 
during their residence at Trent : it was rather an ad- 
monition than a decree. All persons were exhorted to 
amend their faults and walk in the fear of God, not 
fulfilhng the lusts of ihe flesh ; to be constant in prayer, 
and frequent in confession ; to go to church often, and 
receive the eucharist : to keep the commandments of the 
Lord, as far as they were able; to pray for the peace of 
Christian princes and the unity of the church ; to fast 
at least ever^y Friday, and give alms to the poor. Ec- 
clesiastics were reminded of the duty of performing mass 
every Lord's day, and presenting constant prayers, sup- 
plications, and thanksgivings, for their most holy lord, 
the Pope, for the emperor, for kings and all in autho- 
rity, and for all men. Bishops received a special in- 
junction to observe sobriety and moderation at their 
tables ; to have the Scriptures read at their meals ; to 
instruct and train their domestics in every virtue. Those 

*8 The legates made a great ado about the liberty of the council. 
•' Let the fathers speak freely," they were often saying. But it was 
the mere farce of freedom. The influence of their authority on the 
suffrages and opinions of the assembly was notorious. They often 
negatived a proposition at once, without allowing the fathers to give 
an affirmative vote. They were accustomed to interrnpt and con- 
tradict those who were speaking contrary to their views. One of 
their creatures grossly insulted the advocates of the clause mention- 
ed above: li-e called them ''secret eneinios" and ''foxes;" bnt no 
notice was tfiken of it. *' La chose ne deplut pointy^ says Vargas, 
Lettres et Memoires de Vargas, p. 55. 



THE CHURCH. 37 

who were skilled in the Scriptures, were urged to give 
themselves to constant meditation, in order to discover 
the best means by which the intention of the council 
might be rightly directed, and the wished-for effects 
realised; so that what merited condemnation might be 
condemned, and approbation be awarded where it was 
deserved ; that throughout the whole world men might 
glorify God with one mouth and one confession of faith. 
In giving their opinions or votes, they were to avoid all 
clamour and tumult, all frivolous or obstinate disputa- 
tion, and to speak with mildness and modesty. It would 
have been well if these regulations had been observed. ^ » 

Several of the bishops had expressed in open session 
their discontent at the non-insertion of the clause, '' re- 
presenting the universal church." The legates were 
very angry at this, and reproved the offenders for it, at 
a congregation held a few days after. In the debate 
which ensued, the bishop of Feltri observed, that if the 
clause were admitted, the Protestants would take occa- 
sion to say, that since the church is composed of two 
orders, the clergy and the laity, it could not be fully 
represented if the latter were excluded. To this the 
bishop of St. Mark replied, that the laity could not be 
termed the church, since, according to the canons, they 
had only to obey the commands laid upon them ; that 
one reason why the council was called was, to decide 
that laymen ought to receive the faith which the church 
dictated, without disputing or reasoning ; and that con- 
sequently the clause should be inserted, to convince 
them that they were not the church, and had nothing to 
do but to hear and submit! Jerome Seripand advised 
that the decision should be deferred till the council had 
issued some decree that would justify the adoption of 
so magnificent a title. Subsequently, the legates so 
far yielded as to allow the insertion of the words "secu- 
menical and universal," and this was approved by the 
Pope. 

An important question next occupied their attention 

49 Two titular archbishops were present ; Olaus Magnus, arch- 
bishop of Upsal, and Robert Wanchop, archbishop of Armagh, who 
is said to have first introduced the Jesuits into Ireland. They were 
sent by the Pope, and supported at his expense ; it was easy to see 
on which side they would vote. Sarpi, I. ii. s. 34. : Pallav. 1. vi. c. 5. 

4 



38 THE CHURCH. 

— whether they should begin with doctrine or discipline.- 
The Pope had ah'eady determined on the former. On 
the other side was the Emperor, whose views were power- 
fully advocated by the Cardinal of Trent. In an address 
which made a deep impression, on the audience, he con- 
tended that the reformation of the ecclesiastics would 
be the fittest means of reclaiming men from heretical 
pravity. But for the promptitude and address of the 
Cardinal de Monte, the Pope's party would have been 
in the minority on this occasion. He perceived the 
effect produced on the assembly by the speech just deli- 
vered, and adroitly replied, that he gave thanks to God^ 
who had inspired the Cardinal of Trent with so excel- 
lent a disposition; that for his own part, as he excelled 
the rest in dignity, he was willing to set them an ex- 
ample ; that to show his sincerity, he would resign the 
bishopric of Pavia, part with his splendid furniture, 
and diminish the number of his domestics ; that the 
same might be done by others, and that this would 
excite the clergy every w^here to imitation. But the 
declaration of the true faith ought not on this account 
to. be deferred. The reformation so generally desired 
was a matter of great moment; for not only was the 
Court of Rome corrupt, but abuses had crept in among 
all ranks and orders of men, the correction of which 
would require much time; meanwhile the faithful ought 
not to be left in uncertainty respecting the true doctrine 
of Christ. This plausible speech was loudly praised. 
It touched the Cardinal of Trent to the quick, whose 
ecclesiastical revenues were immense, and his establish- 
ment unusually magnificent and expensive. Fie an- 
swered, murmuringly, that his meaning had been mis- 
understood ; he had intended no personal allusions: 
of this he was persuaded, that some persons could better 
govern two bishoprics than others could one ; but that 
he v/as willing to resign the see of Brescia, if such were 
the wish of the council.^ « In the issue, it was agreed 
to adopt a plan proposed by the bishop of Feltri, which 
was, that some subject, both of doctrine and discipline, 
should be decided in each session. This measure was 
observed in all the future proceedings of the council, 

50 Pallav. 1. vi. c. 7. s. 6—8. 



THE CHURCH, 39 

<i^d eventually was allowed by the Pope who at first 
was violently enraged at a measure which thwarted 
Ms pre-determined plan. 

His Holiness began to fear that the free spirit already 
«hown by some of the fathers would prove very detri- 
mental to his interests. To counteract this evil, re- 
quired artful management and perpetual watchfulness. 
Under his directions, the council was divided into three 
congregations, one being assigned to each of the legates, 
at whose residence their meetings were held. The rea- 
sons alleged for this division were the despatch of 
business and the prevention of disorder; but the true 
motives, as avowed by Pallavicini, were these : first, 
that separation would facilitate government, according 
to the old maxim, ^'divide et impera ;" secondly, that 
cabals and intrigues would be checked ; thirdly, that 
the boldness of any independent prelate would only in- 
fluence the congregation to which he was attached, and 
would not infect the whole council. ^ ^ The same busi- 
ness was brought before each meeting, and a general 
congregation was afterwards convened, when the results 
of the discussions were embodied in a decree. Every 
evening the legates assembled by themselves, reported 
their observations on the opinions and behaviour of the 
prelates, and matured their plans and negotiations: 
thus they preserved the mastery. ^ 2 

The next session was appointed to be held on the 4th 
of February. The day was fast approaching, but no- 
thing definitive was agreed upon, and the legates were at 
a loss how to act, in the absence of instructions from 
Rome. In this dilemma, Bertani, bishop of Fano, re- 
marked, that as the ancient councils had usually pro- 
mulgated a creed, it appeared highly proper that the 
same should be done again ; he therefore proposed that 
the Nicene creed should be recited in the forthcoming 
decree, as the received faith of the church. In vain 
was it objected that it would be very ridiculous to hold 
a session for the purpose of repeating a creed 1200 years 
old, and which was universally believed ; that it would 
be of no service against the Lutherans, who received it 
^^ well as themselves; and that the heretics would take 

J51 Palkv. 1. vL c. 8. g.5. 52 Vargas, p. 52, 



40 THE CHURCH. 

occasion to sa}^, and with good reason, that if that creed 
contained the faith of the church, they ought not to be 
compelled to believe any thing else. The legates were 
so pleased with the expedient, that they procured its 
adoption. Nevertheless, many of the fathers could not 
help expressing their discontent, and were heard com- 
plaining to one another as they left the assembly, that 
the negotiations of twenty years had ended in coming: 
together to repeat the belief! 

The third session was celebrated on the appointed 
day. The following decree was passed: — • 

"In the name of the holy and undivided Trinity, 
Father, Son, and Holy Ghost. 

" The sacred, holy, eecumenical and general Council 
of Trent, lawfully assembled in the Holy Spirit, under 
the presidency of the three before-mentioned legates of 
the apostolic see; — considering the importance of the 
subjects to be discussed, and especially of those which 
are included in these two articles, the extirpation of 
heresies, and the reformation of manners, for which 
causes chiefly the council has been assembled ; — more- 
over, acknowledging with the apostle, that its ^ wrest- 
ling is not against flesh aiyl blood, but against the 
spirits of wickedness in high places,' doth in the first 
place, after the example of the same apostle, exhort all 
persons to -be strengthened in the Lord, and in the 
might of his power, in all things taking the shield of 
faith, wherewith they may be able to extfcguish all the 
fiery darts of the most wicked one, and the helmet of 
salvation with the sword of the spirit, which is the 
word of God.' 5 3 Therefore, that this its pious care 
may, both in its commencement and its progress, enjoy 
the favour of God, it hath appointed and decreed, that 
before all things confession of faith be made ; following 
in this the examples of the fathers, who were accus- 
tomed, in their sacred councils, at the very beginning 
of their proceedings, to hold up this shield against all 
heresies; by which means alone they have not unfre- 
quently drawn infidels to the faith, confuted heretics, 
and confirmed believers. Wherefore, the coiuicil hath 
thought proper to recite in that form of words which ia 

53 Ephes.vi. 10—17. 



THE CHURCH. 41 

read in all churches, the confession of faith adopted bj 
the holy Eoman church, which contains the first prin- 
ciples in which all who profess the faith of Christ ne- 
cessarily agree, and is the firm and only foundation, 
against which the gates of hell shall never prevail. It 
is as follows ; — 

"I believe in one God, the Father Almighty,^* 
Maker of heaven and earth, and of all things visible 
and invisible. And in one Lord Jesus Christ, the only 
begotten Son of God, and born of the Father before all 
ages. 5 5 God of God; Light of Light; true God of 
true God ; begotten, not made ; consubstantial to the 
Father, by whom all things were made. Who for us 
men, and for our salvation, came down from heaven, 
and became incarnate by the Holy Ghost of the Virgin 
Mary, and was made man.^^ He was crucified also 
for us, sufifered under Pontius Pilate, and was buried.^ ^ 

54 Let him, who by the divine bounty believes these truths, con- 
stantly beseech and implore God that, admitted one day into the 

eternal tabernacles, he may be worthy to see how great is the fecun- 
dity of the Father, who, contemplating and understanding himself, 
begot the Son like and equal to himself; how a love of charity in 
both, entirely the same and equal, which is the Holy Ghost, proceed- 
ing from the Father and the Son, connects the begetting and the 
begotten by an eternal and indissoluble bond ; and that thus the es- 
sence of the Trinity is one, and the distinction of the three persons 
perfect." Catechism of the Council of Trent, translated by the Rev, 
J. Donovan, p. 20. 

55 " Amongst the different comparisons employed to elucidate the 
mode and manner of this eternal generation, that which is borrow- 
ed from thought seems to come nearest to its illustration; and hence 
St. John calls the Son ' the Word;' for as the mind, in some sort 
looking into and understanding itself, forms an image of itself, 
which theologians express by the term ' word;' so God, as far, how- 
ever, as we may compare human things to divine, understanding 
himself, begets the Eternal Word." Ibid. p. 35. 

56 As soon as the soul of Christ was united to his body, the 
divinity became united to both ; and thus at the same time his body 
was formed and animated, and the divinity united to body and soul. 
Hence, at the same instant, he was perfect God and perfect man, 
and the most Holy Virgin, having at the same moment conceived 
God and man, is truly and properly called Mother of God and man." 
'' As the rays of the sun penetrate, without breaking, or injuring in 
the least, the substance of glass ; after a like, but more incompre- 
hensible manner, did Jesus Christ come forth from his mother's 
womb without injury to her maternal virginity, which, immaculate 
and perpetual, forms the just theme of our eulogy." Ibid. p. 39,42. 

57 " When, therefore, we say that Jesus died, we mean that his 



b 



42 THE CHURCH. 

And the third day he rose again according to the Scrip- 
tures ; and ascended into heaven, sitteth at the right 
hand of the Father; and he is to come again with 
glory to judge both the living and the dead, of whose 
kingdom there shall be no end. And in the Holy 
Ghost, the Lord and Giver of life, who proceedeth from 
the Father and the Son ; who, together with the Father 
and the Son, is adored and glorified ; who spoke by the 
prophets. And one Holy, catholic, and apostolic church. 
I confess one baptism for the remission of sins. And I 
expect the resurrection of the dead, and the life of the 
world to come. Amen."^^ 

As the object of this work is to furnish a correct view 
of the peculiar teiiets of the church of Rome, it is not 
necessary to offer any observations on those doctrines 
which she holds in common with other professing chris- 
tian communities; such as the Trinity, the Deity, in- 
carnation, and atonement of the Lord Jesus Christ ; the 
Deity of the Holy Spirit, &c. How far these truths are 
held in righteousness, and whether their glory is not 
obscured, and their influence thwarted by the errors and 
corruptions which are included in the system, are in- 
quiries which w^ll occur in the sequel. 

It is somewhat surprising that the decrees of the 
Council of Trent contain no definition or description of 
the true church. This deficiency must be supplied. 

The church, according to Roman Catholic writers, 
" consists principally of two parts, the one called the 
church triumphant, the other the church militant :" in 
the former are comprised the blessed spirits in heaven, 
in the latter, all the faithful still dwelling on earth. ^ » 

soul was disunited from his body ; not that his divinity was so sepa- 
rated. On the contrary, we firmly believe and profess, that when 
his soul was dissociated from his body, his divinity continued always 
united, both to his body in the sepulchre, and to his soul in Limbo." 
*'It is not, however, our belief, that the body of Christ was alone 
interred; these words propose, as the principal object of our belief, 
that God was buried, as, according to the rule of Catholic faith, we 
also say with the strictest truth, that God was born of a virgin, that 
God died ; for as the divinity was never separated from his body 
which was laid in the sepulchre, we truly confess that God was hu- 
riedy Ibid. p. 49, 51. 

58 Sarpi, 1. ii. s. 39, 40. Pallav. 1. vi. c. 8, 9. 

59 Catechism, p. 94. 



THE CHURCH. 43 

The souls in purgatory, it seems, belong to neither. — 
The church militant is further described as ''a body of 
men united in the profession of the same christian faith, 
and communion of the same sacraments, under the go- 
vernment of lawful pastors, and particularly of the Ro- 
man pontiff, Christ's only vicar on earth." ^^ It is ^'com- 
posed of two classes of persons, the good and the bad, 
both professing the same faith, and partaking of the 
same sacraments, yet differing in their manner of life 
and morality;" but ''the condition of both is very dif- 
ferent: the wicked are contained in the church as the 
chaff is mingled with the grain in the threshing-floor, or 
as dead members, sometimes, remain attached to a liv- 
ing body." 6 1 

Four marks of the true church are generally men- 
tioned by the same writers. 1. Unity ^ in faith and 
worship, under "one ruler and governor — the invisible 
one, Christ, whom the Eternal Father 'hath made head 
over all things for the church, which is his body ;' the 
visible one, him. who as legitimate successor of Peter, 
the prince of the apostles, fills the apostolic chair." •^^ 
2. Holiness; "because she is consecrated and dedicated 
to God, as other things, such as vessels, vestments, 
altars, when appropriated and dedicated to the worship 
of God, although material, are called holy;" because, 
"as the body, she is united to her head, Christ Jesus, 
the fountain of all holiness" (notwithstanding that this 
same body is said to "consist of two classes, the good 
and the bad!") and because she " alone has the legi- 
timate worship of sacrifice, and the salutary use of the 
sacraments, by which, as the efficacious instruments of 
divine grace, God establishes us in true holiness; so 
that, to possess true holiness, we must belong to this 

60 Bellarmine, de Eccles. militante, c. 2. ^' Q,. What is the 
Church? A. It is the congregation of all the faithful under Christ 
Jesus, their invisible head, and his vicar on earth, the Pope.'' — Ab- 
stract of the Douay Catechism, p. 22. 

61 Catechism, p. 95, 96. *' The unbaptized, heretics and apos- 
tates, the excommunicate and schismatics, do not belong to the 
church. But the non-predestinate, the imperfect, and even open 
sinners and concealed infidels, do belong to the church, if they hold 
the sacraments and the profession of faith, and are subject to the 
Roman pontiff." Bellarmine, ut supra. 

62 Catechism, p. 97. 



44 THE CHURCH. 

church !" ^ ^ These assertions are usually attempted to 
be proved by reference to the holy men who are said to 
have lived in the Romish communion, and to the sup- 
posed constant succession of miracles, the divine attes- 
tations of holiness. 6* 3. Catholicity. ''Unlike re- 
publics of human institution, or the conventicles of 
heretics, she is not circumscribed within the limits of 
any one kingdom, nor confined to the members of any 
one society of men." — "She is also called universal, 
because all who desire eternal salvation must cling to 
and embrace her, like those who entered the ark, to 
escape perishing in the flood." ^^ 4 Apostoliciti/ : — 
"for her doctrines are neither novel nor of recent ori- 
gin, but were delivered, of old, by the apostles, and 
disseminated throughout the world :" — " the Holy 
Ghost, who presides over the charch, governs her by 
no other than apostolic men, and this Spirit, first im- 
parted to the apostles, has, by the infinite goodness of 
God, always continued in the church." ^^ False and 

63 Catechism, p. 100. 

64 See Milner's " End of Controversy," p. 160—190. 

65 Catechism, p. 101. 

66 Ibid. p. 102. Bellarmine has increased the number of the 
marks or notes of the church to fifteen, viz. Catholicity — Antiquity 
— Duration — x\mplitude, or multitude and variety of believers — 
Succession of bishops — Agreement in doctrine with the primitive 
church — Union^ — Sanctity of doctrine — Efficacy of the doctrine-^ 
Holiness of life — Miracles — Prophecy — Confession of adversaries 
— Unhappy end of enemies — Temporal felicity. These are exa- 
mined and confuted in the '' Preservative against Popery," vol. i. 

The followmg summary view of this subject would be amusing, 
were it not for the glaring falsehoods which it contains. The cause 
must be bad indeed that can require such support : — 

'' She alone" [the Roman Catholic Church] " has an uninterrupt- 
ed succession of her pastors from the apostles of Christ. She alone 
has always been one, by all her members professing one faith, in one 
communion, under one chief pastor, succeeding St. Peter, to whom 
Christ committed the charge of his whole flock, St. John xxi. 15, &c. 
and the keys of heaven, St. Matt. xvi. 19. She alone has been al- 
ways holy and teaching all hoHness, by inviting all to holiness, by 
affording all helps and means of holiness, and by having in all ages 
innumerable holy ones in her communion. She alone is catholic or 
universal, by subsisting in all ages, by teaching all nations, and by 
maintaining all truths. She alone is apostolical by deriving her 
doctrine, her communion, her orders and mission from the apostles 
of Christ. She alone has converted infidel nations, with their kings, 
to the faith of Christ : and to this day sends her priests and mission- 



THE CHURCH. 45 

audacfous statements ! As if the fictions of the middle 
ages, the absm'dities of transubstantiation, the blasphe- 
my of indulgences, the opus operatum of the sacraments, 
had been revealed by the HoIjt^ Spirit, and taught by 
the apostles ! 

Infallibility is the result of these assumptions. All 
Roman Catholics believe that ^' the church cannot err 
in faith or morals." ^^ This virtually includes the infal- 
libility of the Pope ; since, according to the Council of 
Florence, he is '' Head of the whole Church, and the 
father and teacher of all Christians; and to him, in St. 
Peter, was delegated, by our Lord Jesus Christ, full 
power to feed, rule, and govern the universal church." ^ s 
That general councils, representing the whole church, 
are infallible, is also implied; but whether always, and 
under all circumstances, is more than questioned : that 
they have frequently erred, and contradicted each other, 
is not questionable, but plain matter of fact. There 
are some knotty points connected with this subject. — 
Bellarmine, expounding Luke xxii. 31, 32, maintains 
that the Saviour promised to Peter and his successors, 
that they should never lose the true faith, nor teach any 
thing contrary to it. ^ ^ But history informs us that 
many Popes have erred from the faith ; and we know 
that there have been numerous schisms in the popedom, 
on which occasions two or more persons assumed the 
tiara, and that in several instances it is yet disputed 
which was the legitimate successor of St. Peter. What 
then becomes of infallibility ? "^ ^ Be this as it may, the 

aries into all parts of the world, to propagate the kingdom of Christ, 
She alone has been in all ages illustrated by innumerable miracles, 
and by the wonderful lives and deaths of innumerable saints. All 
other sects began by separating from her ; their first teachers went 
out from her, and had before acknowledged her authority ; they were 
all censured by her at their first appearance ; but she never departed 
or separated from any more ancient church, or was ever censured 
by any lawful authority. In a word, she is the great body of Chris- 
tians, descending from the primitive apostohc church ; consequent- 
ly she is the one, holy, catholic, and apostolical church." — Gother's 
'' Papist Misrepresented," &c. p. 85. 

67 Catechism, p. 102. 

68 Blanco White's '^ Practical and Internal Evidence," p. 34. 

69 De Rom. Pontif. lib. iv. c. 3. p. 973. Ed. Ingolstad. 169a 

W A fine specimen of ingenious and conclusive argument is con- 
tained in a pamphlet published a few years ago, entitled, *' The 



46 THE CHURCH. 

obedient son of the church has no doubt that it exists 
somewhere. His faith is summarily comprised in those 
few words — '^ I beUeve in all things according as the 
holy catholic church believes;" '^ ^ and he willingly "pro- 
mises and swears true obedience to the Roman bishop, 
the successor of St. Peter, the prince of the apostles, and 
vicar of Jesus Christ; and professes, and undoubtedly 
receives, all things delivered, defined, and declared by 
the sacred canons and general councils, and particular- 
ly by the holy Council of Trent ; and condemns, re- 
jects, and anathematizes all things contrary thereto, and 
all heresies whatsoever, condemned and anathematized 
by the church." '^2 

Of such a church, the holy, the apostolic, the infal- 
lible, how great must be the power! How heinous the 
sin of rebellion against her mandates ! How awful the 
condition of those unhappy beings who are without her 
pale ! Her injunctions are placed on an equal footing 
with the behests of heaven. The "will" of God, which 
we are taught to pray may "be done on earth," com- 
prehends, it is affirmed, "all things which are proposed 
to us as the means of attaining heaven, whether they 
regard faith or morals ; all things, in a word, which 
Christ our Lord has commanded or prohibited, either in 
person or through his churchP'^^ Those who "fall 
into heresy, who reject what the church of God teach- 
es," are declared to be guilty of a breach of the first com- 
mandment:'^^ they have committed mortal* sin, and if 

Labyrinth, or Popish Circle ; being a confutation of the assumed 
infallibility of the church of Rome ; translated from the Latin of Si- 
mon Episcopius. By Richard Watson." 

71 Challoner's '' Garden of the Soul," p. 35— a book which Mr. 
Butler calls '' the most popular Prayer-book of the English Catho- 
lics." Mr. White's description of his own views and feelings, while 
a member of the church ©f Rome,y7ill amply confirm the above re- 
marks. '' I grounded my christian faith upon the infallibility of the 
church. No Roman Catholic pretends to a better foundation. ' I be- 
lieve whatever the holy mother church holds and believes,' is the 
compendious creed of every member of the Roman communion. — I 
believed the infallibility of the church, because the Scripture said 
she was infallible; while I had no better proof that the Scripture 
said so, than the assertion of the church that she could not mistake 
the Scripture." Practical and Internal Evidence, p. 9. 

T2 Pope Pius's Creed. 

•73 Catechism, p. 506 

7^ Ibid. p. 353. 



THE CHURCH. 47 

they die in that state, must go *' to hell for all eterni- 
ty p' 7 5 Out of this church, it is positively asserted, 
there is no salvation. Members of the Greek commu- 
nion — Protestants of every class and denomination — 
our Leightons, and Hebers, and Martyns — our Owens, 
and Baxters, and Howes — our Miltons and Lockes — 
our Whitefields and Wesleys — our Bunyans and How- 
ards — are all included in the same condemning sentence. 
No matter what were their excellencies : their piety 
might be seraphic, their benevolence godlike, their path 
like the ''shining light," that illuminates and gladdens 
all nature : they have committed the unpardonable sin 
of refusing to pay homage to the man of the triple crown, 
and therefore the Roman Catholic is bound to believe 
that they are lost for ever. The very children are 
taught this lesson.'^ ^ The first lispings of the infant — 
the conclusions of the learned — the declarations of the 
noble — the priests' instructions — the pontiffs' decrees — 
re-echo the sound, ''Out of the Roman Catholic church 
there is no salvation !" '^ ^ 

75 '^d. What is mortal sin? A. It is a wilful transgression in 
matter of weight against any known commandment of God or the 
church, or of some lawful superior. Q. Whither go such as die in 
mortal sin? A. To hell for all eternity.^^ — Abstract of the Douay 
Catechism, p. 71. 

■J^e Douay Catechism, quoted above. The Roman Catholic child 
is taught that he is " made a member of Jesus Christ and his church, 
called to Christianity and the Catholic religion, out of which all 
those who obstinately remain cannot be saved." — ^^Catholic School 
Book, p. 12-2, 190. 

77 " This true Catholic faith, out of which none can be saved." — 
Pope Pius's Creed. ^' If we believe plain Scripture and the univer- 
sal tradition of the fathers, and all antiquity, heresy and schism are 
mortal sins ; and therefore, in saying that heretics and schismatics 
are out of the state of salvation, his (the Papist's) judgment is not 
uncharitable, because he advances nothing but a scripture truth." — 
Gother's *' Papist Misrepresented and Represented," p. 83. See 
" Encyclical Letter of Pope Leo XII," p. 15. 



48 



CHAPTER III. 

THE RULE OF FAITH. 

Rejection of the Council by the Protestants — Discussiong on the 
Canon of Scripture — Tradition — the Vulgate Version — and the 
Right of Interpretation — Fourth Session — Decree on Scripture 
and Tradition — Manner in which it was received by Protestants- 
Explanatory Observations and Reflections. AS 

The proceedings of the council were carefully watched 
by the Protestants. They quickly perceived that it was 
altogether under the control of the Pope, and would is- 
sue no enactment contrary to the established order of 
things at Rome. Several publications were sent forth, 
declaratory of their views and feelings, one of which 
was written by Melancthon. In these works, while 
they expressed their willingness to abide by the decisions 
of a council composed of learned and pious men, emi- 
nent for the fear and love of God, they positively refus- 
ed to acknowledge the authority of the assembly at 
Trent. Their reasons were numerous and weighty. — 
They objected to the presidency of the Pope, he being 
a party in the cause ; to the Romish prelates, the ap- 
pointed judges, many of whom were ignorant and wick- 
ed men, and all of them declared enemies of the refor- 
mation; to the rules of judgment laid down in connex- 
ion with Scripture, and treated with equal or greater 
deference — viz. tradition and the scholastic divines; to 
the method of proceeding already adopted, manifestly 
proving that the council was not free; and finally, to 
the place of meeting, rather an Italian than a German 
city, and at any rate too near the Pope's dominions to 
afford the assurance of security, should they feel dispos- 
ed to go.'^ ^ The sequel of this history will show how 
rightly they judged. 

■78 Scckendorf, 1. iii. s, 33, 130. 



THE RULE OF FAITH. 49 

Immediatelj after the third session it was agreed that 
Scripture and tradition should be next taken into consi- 
deration ; that it might evidently appear, De Monte said, 
what were the weapons to be used in contending with 
the heretics, and on what foundation the church of God 
rested. In pursuing their inquiries, and in the debates 
which followed, the members of the coimcil now began 
to employ the divines who had repaired to Trent, and 
whose aid was of material service in all their subsequent 
labours. These christian bishops were for the most part 
poorly skilled in theology, for which the pursuits of ec- 
clesiastical ambition had given them little relish. 

The reform.ers steadfastly maintained the sole and ab- 
solute sufficiency of the Scriptures * tradition and the 
apocryphal books were entirely rejected by them ; and 
they pleaded for the perspicuity of the word of God, 
which they affirmed, was generally easy to be under- 
stood, and required neither gloss nor commentary. All 
these sentiments were condemned at Trent. 

Although the apocryphal books were inserted by Je- 
rome in the Vulgate Latin edition, it was notorious that 
he did not regard them as canonical. "^^ It was proba- 
bly in deference to his aiithority that some proposed to 
publish a twofold list, distinguishing the canonical from 
the apocryphal, in a meamer resembling the method 
adopted by the Anglican church. There was much 
discussion on this subject, and the fathers behaved so 
clamorously that it was necessary to direct them to give 
their votes one by one, and to number them as they were 
received. The opinion of the cardinal Santa Croce at 
length prevailed, and it was agreed to receive as di- 
vinely inspired all the books commonly found in the 
Vulgate, notwithstanding the known declaration of Je- 
rome, and the incontrovertible evidence of the ancient 
catalogues and the Jewish canon. 

Respecting traditions there were as many opinions as 

79 He gives a catalogue of the books of the Old Testament, com- 
prising those now found in our authorised version, and no other. 
He adds, '* That we may know what books there are beside these, 
they are to be placed among those of the Apocrypha — Therefore 
that commonly called the wisdom of Solomon — also Jesus the son 
of Sirach, Judith, Tobias, and The Shepherd are not in the canon," 
&c. Prolog. Galeat. 

5 



50 THE RULE OF FAITH. 

tongues. 3 ^ Some affirmed that Scripture itself reeteil 
on tradition. Vincent Lunel, a Franciscan, thought it 
would be preferable to treat of the church in the first 
instance, because Scripture derived its authority from 
the church. He added that if it were once established 
that all christians are bound to obey the church, every 
thing else would be easy, and that this was the only 
argument that would refute the heretics. Anthony 
Marinier was of a different opinion. He observed, that 
there was a previous question to be decided, viz. whe- 
ther Christianity does in fact consist of two parts, one 
written and the other unwritten : if so, whether the un- 
written part was left in that state by design or accident. 
If by design, no man ought to commit it to writing : if 
by accident, the wisdom of God would seem to be im- 
peached. On either hand he saw great difficulties, and 
therefore judged it best to leave the matter as it was, 
following the example of the fathers, who ascribed au- 
thority to the Scriptures only, not presuming to place 
tradition on the same footing. This advice, sound as 
it was, had no approvers ; Cardinal Pole, in particular, 
vehemently opposed it. Some desired a distinction to 
be made between traditions of faith and those which 
related to manners and rites ; the first to be universally 
received, but of the rest only such as the custom of the 
church had sanctioned. Others would have the recep- 
tion of all enjoined, without the least distinction. 

When the decree was proposed for consideration, and 
that part was read in which it was enacted that Scrip- 
ture and tradition should be regarded ''with equal piety 
and veneration," Bertani objected to the expression, and 
said that though he acknowledged that God was the 
author of both, and that every truth, must proceed from 
the source of all truth, yet it by no means followed that 
whatever was true was divinely inspired; and that the 
fact ofmany traditions having fallen into disuse seemed 
to indicate that God himself did not intend that they 
should be venerated equally with Scripture. The bishop 
of Chiozza went much further : he even ventured to 
assert that it was impious to equalise the authority of 

80 ' I find that there then were as many opinions as tongues.' Pal 
lav. lib. vi. c. 2. Sarpi, lib. ii. s. 45 — 47. 



THE RULE OF FAITH. 61 

Scripture and tradition. So bold an exclamation ex- 
cited strong feelings ; " it was heard," says Pallavicini, 
''with surprise and horror;" and it called forth vehe- 
ment reprehension. The legate De Monte recommend- 
ed that the divines should be sent for, that they might 
hear both the decree and the bishop's reason against it, 
and then decide w^hether any alteration should be made, 
or whether the objector should be punished. "Let 
them be called," said the bishop, '' I have not charged 
the whole decree with impiety, but only certain words 
in it ; and in saying they are impious I have not so 
much charged them with heresy as with inhumanity, in 
laying upon us a heavier burden than we are able to 
bear." But the tumult greatly increased ; the prelates 
were loud and angry in their reproaches ; and the poor 
bishop, overcome by the insulting and cruel manner in 
which he was treated by his brethren, was constrained 
to acknowledge himself sorry for having offended them, 
and to promise that he would consent to a decree which 
was approved by so venerable an assembly ! ^ ^ 

A committee which had been appointed for the pur- 
pose reported on sundry evils which required correction. 
The varietj^ of versions, the number of errors in the 
printed copies of the Scriptures — the right of private in- 
terpretation, and the freedom of the press, were the 
topics handled in the report. It was alleged that the 
existence of so many versions, often varying from one 
another, tended to involve the meaning of Scripture in 
uncertainty, and that the only way to remedy this would 
be to fix upon some one version and declare it to be the 
authentic and acknowledged authority in all cases of 
controversy. The difficulty lay in the choice. Caje- 
tan's opinion was quoted, who strongly urged the study 
of the Hebrew and Greek originals, and was accustomed 
to ^ay, " that to understand the Latin text was not to 
understand the infallible word of God, but of the trans- 
lator, who might err; and that if the divines of former 
ages had held the same sentiment, Luther's heresies 
would not have so easily prevailed ;" and a canon was 
mentioned which enjoined the examination of the Old 
Testament in the Hebrew language, and of the New in 

81 Pallav. ut sup. c. 11. s. 3, 4. 



52 THE RULE OF FAITH. 

the Greek. It would seem indeed, that on this question 
no argument was necessary, and that none would fall 
into the absurdity of preferring a version to the original. 
Yet so did the divines at Trent. They said that unless 
the Vulgate were declared to be divine and authentic in 
every part, immense advantage would be yielded to the 
Lutherans, and innumerable heresies would arise and 
trouble the church ; if any one might examine that ver- 
sion, either by comparing it with other versions or with 
the originals, every thing would be thrown into confu- 
sion, these new grammarians would assume the office of 
the judge, and pedants instead of divines would be made 
bishops and cardinals ; nor would the inquisitors be able 
to execute their office without the knowledge of Greek 
and Hebrew, since the heretics would be sure to turn 
round and tell them that the translation was incorrect. 
Some added, that as divine providence had given to the 
Jews a Hebrew, and to the Greeks a Greek original, it 
was reasonable to suppose that the Latin church enjoyed 
a similar favour, and that the Spirit of God who had 
dictated the sacred volume to the heavenly penmen, 
had in the same supernatural manner presided over the 
translation. ^ ^ Such cogent reasoning could not be re- 
sisted ; the Vulgate was undoubtedly divine! But as 
the want of a correct and standard impression of that 
version was universally acknowledged, six persons were 
appointed to examine and collate copies, and prepare a 
new edition before the termination of the council. ^ ^ 



,82 Sarpi, lib. ii. s. 51. Pallav. lib. vi. c. 12, 15. 
83 The labours of this committee soon closed, as it was ascertained 
that the whole proceeding had displeased the Pope. After the ter- 
mination of the council, Pius IV. employed many learned men in 
preparing a correct edition of the Vulgate. His successor, Pius V' 
continued the undertaking. The bookwas pubhshed by Sixtus V. 
in 1590. "This active and resolute pontiff not only assembled 
round him a number of the most learned and acute linguists and 
critics, but ardently and personally engaged in the examination of 
the work himself.'* He read the whole before it was committed to 
the press, read it over again as it passed through the press, and when 
it was all printed off re-examined it, and corrected it anew. This 
edition was accompanied by a bull, enjoining its universal recep- 
tion, and forbidding the slightest alterations, under pain of the most 
dreadful anathemas. But it was scarcely published before it was 
discovered to abound with errors, and was quickly called in. A 
more correct edition was issued by Clement VHl. in 1592, accom* 



THE RULE OF FAITH. 53 

The right of interpreting Scripture was then debated. 
Here, too, different and opposite opinions were express- 
ed. Some few were willing to leave the liberty of inter- 
pretation unmolested ; among them was the cardinal of 
Trent. Others thought that this popular license ought 
to be controlled, or there would be no end to disputes. 
Cardinal Pacheco wished to restrict the privilege to 
Masters of Arts or Doctors. Soto thought that in mat- 
ters of faith no liberty should be granted, but that on 
questions relating to manners and ceremonies men might 
be allowed some latitude of interpretation. Richard du 
Mans, a Franciscan, was not ashamed to say that the 
scholastic divines had so well explained the doctrines of 
Christianity that it v/as no longer necessary to take them 
from the inspired volume ; that though the Scriptures 
were formerly read in churches for the instruction of 
the people, they were now only used in the devotional 
exercises of public worship, and ought to be confined to 
that use ; and at any rate that the study ot Scripture 
should be prohibited to all who were not versed in scho- 
lastic divinity ; for the Lutherans had only succeeded 
with those who had been accustomed to read the Scrip- 
tures. 3 ^ The decision of the council, as might have 
been expected, was not in favour of freedom. 

The decree, as passed at the fourth session, was di- 
vided into two parts : — 

*' I. Of the Canonical ScrijpturesP 

'' The sacred, holy, secumenical and general council 
of Trent, lawfully assembled in the Holy Spirit, the 
three before mentioned legates of the Apostolic See 
presiding therein ; having constantly in view the re- 

panied by a similar bull. An edition still further improved left the 
press in 1593. The difference between these editions is very consi- 
derable. '' Dr. James, in his * Bellum Papale,' notices 2000 va- 
riations, some of whole verses, and many others clearly and decided- 
ly contradictory to each other. Yet both editions were respectively 
declared to be authentic by the same plenitude of knowledge and 
power, and both guarded against the least alteration by the same 
tremendous excommunication." Townley's Illustrations of Biblical 
Literature, vol. ii. 487 — 495. 
84 Sarpi, lib. ii. s. 52. 

5* 



54 THE RULE OF FAITH. 

moval of error and the preservation of the purity of the 
gospel in the church, which gospel, promised before by 
the prophets in the sacred Scriptures, was first orally 
published by our Lord Jesus Christ, the Son of God, 
who afterwards commanded it to be preached by his 
apostles to every creature, as the source of all saving 
truth and discipline ; and perceiving that this truth and 
discipline are contained both in written books and in 
unwritten traditions, which have come down to us, ei- 
ther received by the apostles from the lip of Christ him- 
self, or transmitted by the hands of the same apostles, 
under the dictation of the Holy Spirit : following the 
example of the orthodox fathers, doth receive and re- 
verence, with equal piety and veneration, all the books, 
as well of the Old as of the New Testament, the same 
God beino- the author of both — and also the aforesaid 
traditions, pertaining both to faith and manners, whe- 
ther received from Christ himself, or dictated by the 
Holy Spirit and preserved in the Catholic church by 
continual succession. Moreover, lest any doubt should 
arise respecting the sacred books which are received by 
the council, it has been judged proper to insert a list of 
them in the present decree. 

''They are these: of the Old Testament, the five 
books of Moses, viz. Genesis, Exodus, Leviticus, Num- 
bers, and Deuteronomy; Joshua; Judges; Ruth; four 
books of Kings; two books of Chronicles; the first and 
second of Esdras (the latter is called Nehemiah:) Tobit 
Judith ; Esther ; Job ; the Psalms of David, in number 
150; the Proverbs; Ecclesiastes ; the Song of Songs; 
Wisdom ; Ecclesiasticus ; Isaiah ; Jeremiah, with Ba- 
ruch ; Ezekiel ; Daniel ; the twelve minor Prophets, viz. 
Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, 
Habakkuk, Zephaniah, Haggai, Zechariah, and Mala- 
chi; and two books of Maccabees, the first and second. 
Of the New Testament, the four Gospels, according 
to Matthew, Mark, Luke, and John ; the Acts of the 
Apostles written by the Evangelist Luke ; fourteen Epis- 
tles of the Apostle Paul, viz. to the Romans, two to 
the Corinthians, to the Galatians, to the Ephesians, to 
the Philippians, to the Colossians, two to the Thessa- 
lonians, two to Timothy, to Titus, to Philemon, and to 
the Hebrews; two of the Apostle Peter; three of the 



THE RULE OF FAITH. 55 

Apostle John; one of the Apostle James; one of the 
Apostle Jude ; and the Revelation of the Apostle John. 
Whoever shall not receive, as sacred and canonical, all 
these books, and every part of them, as they are com- 
monly read in the Catholic Church, and are contained 
in the old Vulgate Latin edition, or shall knowingly and 
deliberately despise the aforesaid traditions, let him be 
accursed. The foundation being thus laid in the con- 
fession of faith, all may understand the manner in which 
the council intends to proceed, and what proofs and 
authorities will be principally used in establishing doc- 
trine and restoring order in the church. 

" 11. Of the Edition and use of the Sacred Books. 

" Moreover, the same most holy council, considering 
that no small advantage will accrue to the church of 
God, if, of all the Latin editions of the Sacred Book 
which are in circulation, some one shall be distinguished 
as that which ought to be regarded as authentic — doth 
ordain and declare, that the same old and Vulgate edi- 
tion, which has been approved by its use in the church 
for so many ages, shall be held as authentic, in all pub- 
lic lectures, disputations, sermons, and expositions ; and 
that no one shall dare or presume to reject it, under any 
pretence whatsoever. 

" Li order to restrain petulant minds, the council fur- 
ther decrees, that in matters of faith and morals and 
whatever relates to the maintenance of Christian doc- 
trine, no one, confiding in his own judgment, shall 
dare to wrest the sacred Scriptures to his own sense of 
them, contrary to that which hath been held and still 
is held by holy mother church, whose right it is to judge 
of the true meaning and interpretation of Sacred Writ ; 
or contrary to the unanimous consent of the fathers ; 
even though such interpretations should never be pub- 
lished. If any disobey, let them be denounced by the 
ordinaries, and punished according to law. 

"Being desirous also, as is reasonable, of setting 
bounds to the printers, who with unlimited boldness, 
supposing themselves at liberty to do as they please, 
print editions of the Holy Scriptures with notes and ex- 



56 THE HULE OF FAITH. 

positions taken indifferently from any writer without the 
permission of their ecclesiastical superiors, and that at 
a concealed or falsely-designated press, and, which is 
worse, without the name of the author — and also rashly 
expose books of this nature to sale in other countries ; 
the holy council decrees and ordains, that for the future 
the sacred Scriptures and especially the old Vulgate 
edition shall be printed in the most correct manner pos- 
sible; and no one shall be permitted to print or cause 
to be printed any books relating to religion without the 
name of the author ; neither shall any one hereafter sell 
such books, or even retain them in his possession, un- 
less they have been first examined and approved by the 
ordinary, under penalty of anathema, and the pecuniary 
fine adjudged by the last council of Lateran. ^s And if 
they be regulars, they shall obtain, besides this examin- 
ation and approval, the license of their superiors, who 
shall examine the books according to the forms of their 
statutes. Those who circulate or publish them in ma- 
nuscript without being examined and approved, shall be 
liable to the same penalties as the printers ; and those 
who possess or read them, unless they declare the au- 
thors of them, shall themselves be considered as the 
author. The approbation of books of this description 
shall be given in writing, and shall be placed in due 
form on the title-page of the book, whether manuscript 
or printed ; and the whole, that is, the examination and 
the approval, shall be gratuitous, that what is deserving 
may be approved, and what is unworthy may be re- 
jected. 

^' Finally, the holy council wishing to repress the 
audacity of those who apply and pervert words and 
sentences of Holy Scripture to profane uses, making 
them serve for railleries, vain and fabulous applications, 
flatteries, detractions, superstitions, impious and diabo- 
lical incantations, divinations, lots, and infamous libels; 

85 A. D. 1515. The decree of that cotincil wag to this effect; 
that no book whatever should be printed without examination and 
license by the bishop, his deputy, or an inquisitor ; and that those 
who offended should forfeit the whole impression of the book printed, 
which should be publicly burnt, pay a fine of 100 ducats, be sus- 
pended from the exercise of their trade for one year, and lie under 
excommunication .' 



THE RULE OF FAITH. 57 

commands and ordains, in order to abolish this kind of 
irreverence and contempt, and to prevent any one from 
daring for the future to abuse the words of Scripture in 
this or any similar way, that such persons shall be pu- 
nished at the discretion of the Bishops, as wilful vio- 
laters of the word of God, in the manner prescribed by 
law." 8 6 

This decree Was received by Protestants with undis- 
sembled grief and indignation. They were justly of- 
fended by the presumption of an assembly so inconsi- 
derable in numbers, and containing so few men of talent 
and learning. ^ '^ To place tradition on an equality with 
Scripture, was in their opinion an act of daring impiety. 
They were surprised to hear, that several books which 
had ever been regarded as of doubtful authority, and 
had only received the sanction of some provincial coun- 
cils and of two or three popes, should now, without 
examination, be ranked among the acknowledged pro- 
ductions of inspired men, and constituted portions of 
the Sacred Volume. Great astonishment, too, was ex- 
cited at the decision respecting the Vulgate, in which 
that version, though confessed to abound with errors, 
was made the authoritative and sole standard of 
faith and morals, to the neglect of the original Greek 
and Hebrew Scriptures. Nor w^ere the free spirits of 
the sixteenth century less indignant that so insignificant 
a company of priests and monks should endeavour, in 
defiance of the existing struggle for freedom, to crush 
the germ of inquiry, to strengthen the bonds which had 
held the nations so long, and to cast the mantle of ig- 
norance over the population of a whole continent. All 

86 Sarpi, lib. ii. s. 56. Pallav. lib. vi. s. 16. Pallavicini says 
that a committee which had been appointed to inquire into the 
abuses of the Scriptures, and suggest suitable remedies, presented a 
long report, containing an immense catalogue of these alleged cor- 
ruptions. It was like the Augean Stable ; nothing short of a flood 
could cleanse away the filth. The fathers shrunk from the burden- 
some task, and contented themselves with a decree couched in gene- 
ral terms. In these abuses were probably included Scripture 
" Plays," and the ancient '^Mysteries" and ''Moralities," of which 
Dr. Townley has] given a curious and interesting account in his 
''Illustrations of Biblical Literature," i. p. 410 — 436. 

8*7 There were present at the fourth session, eight archbishops, 
forty-one bishops, three abbots, and six generals of orders, 



58 THE RULE OF FAITH. 

men saw the futility of those hopes which had been 
indulged in a general council; for it was evident that 
the fathers at Trent were determined to alter nothing in 
the established system of popery, and had only met to 
confirm by the sanction of the pretended Universal 
Church the unscriptural tenets and anti-christian prac- 
tices of Rome, s^ 

The decree is sufficiently plain, and therefore needs 
no comment. A few facts and observations will, how- 
ever, serve to place the subject in a still more striking 
point of view. 

1. It must be borne in mind that when the Roman 
Catholic speaks of the Scriptures he means thereby the 
Vulgate Latin edition, or the Douay and Rhemish trans- 
lations, having the apocryphal books intermingled with 
the rest. 8 9 This is his bible, and this, together with 
tradition, constitutes his rule of faith. '' All the doc- 

88 The celebrated Bernard Gilpin had been hesitating between 
Popery and Protestantism, but the publication of this decree decided 
him for the latter. " While he was distracted with these things, the 
rule of faith changed by the council of Trent astonished him. For 
he observed, that not only the ancient divines, but even the modern 
ones, Lombard, Scotus, and Aquinas, all confessed that the rule of 
faith was soleiy to be drawn from Scripture; whereas he found, 
according to the council of Trent, that it might as well be drawn 

fcom human traditions The church of Rome kept the rule of 

faith entire till it was changed by the council of Trent. From'that 
time he thought it a point of duty to forsake her communion ; that 
the true church, thus called out, might follow the word of God." 
Life of Bernard Gilpin, p. 69. Glasgow, 1824. 

89 <' The next example I shall adduce is that of Toby, the father 
of young Toby,- whose conduct, as well in his youth as in his more 
advanced age, the Scripture declares to be worthy our admiration." 
Catholic School Book, p. 136. 

The following is the order of the books of the Old Testament in 
the authorised Roman Catholic version : — '' Genesis — Exodus — Le- 
viticus—Numbers — Deuteronomy— Josue— Judges— Ruth— 1 Kings 
[1 Samuel]— 2 Kings [2 Samuel]— 3 Kings [1 Kings] 4 Kings 
[2 Kings] — 1 Paralipomenon [Chronicles] — 2 Paralipomenon — 
1 Esdras [Ezra] — 2 Esdras [Nehemiah] — Tobias— Judith— Esther 
with the additional chapters — Job— Psalms — Proverbs — Ecclesiastes 
— Song of Songs— The Book of Wisdom — Ecdesiasticus—lsaias—Je' 
remias — Lamentations — Baruch — Ezekiel— Daniel, including the 
Song of the three children, Susanna, and the story of Bel and the 
Dragon— Ose [Hosea]— Joel— Amos — Abdias [Obadiah] — Jonas 
— Micheas [Micah]— Nahum— Habacuc — Sophonias [Zephanias]— 
Aggias [Haggai] — Zacharias — Malachias — 1 Machabees — 2 Macha^ 
^e»?." 



THE RULE OF FAITH. 59 

trines of Christianity," (say the writers of the catechism 
or the council of Trent) "are derived from the word of 
God, which includes Scripture and Tradition'!'^ 9 
Again : '' If we would have the whole rule of christian 
faith and practice, we must not be content with those 
Scriptures which Timothy knew from his infancy^ that 
is, with the Old Testament alone ; nor yet with the New 
Testament) without taking along with it the traditions 
of the apostles, and the interpretation of the church, to 
which the apostles delivered both the book and the 
true meaning of it."^^ 

Tradition is of the utmost importance to the Papist, 
It answers many an objection, and stands in the place; 
of argument and evidence. There are in the Roman 
Catholic church many opinions and practices for which,, 
confessedly, no warrant can be produced from the in- 
spired volume. But where Scripture is silent, tradition 
speaks. "Such and such things," a Protestant may 
argue, "are not authorized by the word of God: what 
mean ye by this service?" To this the true Catholic 
has a ready reply, " We have received them by tradi- 
tion from the apostles." Do you ask for evidence? 
The only answer to be obtained is, " The priests have 
told us so — their predecessors gave the same instruc- 
tions to our fathers; and so by continual succession 
these things have come to us from the apostles." In 
vain do you urge the great probability of mistake, and 
the uncertainty attending oral communications; in vain 
do you ask for proof: written documents, the source of 
proof in other cases, are out of the question ; and be- 
sides, the church has decreed that tradition has the same 
authority as the written word, and fulminated its curse 
against all impugners ! 

The rise of this system of tradition is easily accounted 
for. Those who had seen and heard the apostles na- 
turally treasured up in their memories many of their 
observations and opinions, and brought them forward in 
support of their sentiments. Great attention would be 
paid to a man who could affirm, " I heard the apostle 
Paul, or Peter, say so and so." In process of time the 

90 Page 7. 

yi Note on 2 Tim. iii. 16. Roman Catholic authorized Version. 



60 THE RULE OF FAITH. 

true words of the* apostles, by passing through so many 
hands, would be corrupted and gradually lost ; for it is 
utterly impossible to preserve for any lengthened period 
what is dependent on oral tradition. Nevertheless, the 
plea was found too advantageous to be suffered to die 
away. When new opinions were broached, and new 
rites invented, an alleged apostolical tradition supplied 
the place of scriptural authority; the decree of some 
council secured its reception ; and all objection would 
soon be silenced by the dread of incurring the vengeance 
of ^' Holy Church." But there is one who has said, 
^^ Ye have made the commandment of God of none 
effect by your tradition." 

2. The unrestrained perusal of the Scriptures, in the 
vernacular tongue, is regarded by the Romish church as 
pregnant with danger, and is as much as possible pre- 
vented. " It is manifest from experience," say they, 
'Hhat if the Holy Bible, translated into the vulgar 
tongue, be indiscriminately allowed to every one, the 
temerity of men will cause more evil than good to arise 
from it.'' 9 2 Similar assertions have been uttered in 
papal bulls from that time to the present, and such still 
continue to be the acknowledged and recorded senti- 
ments of Roman Catholics. ^^ The famous bull Uni- 
geniius, issued by Clement XI. against the Jansenists,, 

92 Fourth Rule of the '' Congregation of the Index." 

93 Pius VII. writing to the Archbishop of Gnezn in 1816, calls 
the Bible Society a '' most crafty device, by which the very founda- 
tions of religion are undermined," a '' pestilence," and " defilement 
of the faith, most imminently dangerous to souls." Leo XII. in 
1824, speaking of the same institution, says that it *' strolls with 
effrontery throughout the world, contemning the traditions of the 
Holy Fathers, and contrary to the well known decree of the council 
of Trent, labours with all its might, and by every means, to trans- 
late, or rather to pervert, the Holy Bible into the vulgar languages 
of every nation ; from which proceeding it is greatly to be feared 
that what is ascertained to have happened to some passages, may 
also occur with regard to others ; to wit, that by a perverse inter- 
pretation, the gospel of Christ be turned into a human gospel, or 
what is still worse, into the gospel of the devil." The Irish Roman 
Catholic prelates, to whom this was written, publicly avowed their 
full concurrence with the Pope's views, and charged their flocks to 
surrender to the parish priests all copies of the Scriptures received 
from Bible Societies, as well as all publications disseminated by the 
Religious Tract Society. See the Encyclical Letter of Pope Leo 
the 12th, pp. 16. 54—57. 



THE RULE OF FAITH. 61 

(A. D. 1713) condemns sundry propositions drawn from 
Father Quesnel's ^' Moral Reflections on the New Tes- 
tament," which it stigmatizes as "false, captious, shock- 
ing-, oflTensive to pious ears, scandalous, pernicious, rash, 
seditious, impious, blasphemous." The reader will be 
astounded to learn that among the propositions so un- 
mercifully condemned are these; that ''it is useful and 
necessary, at all times, in all places, and for all sorts of 
persons, to study and know the spirit, piety, and mys- 
teries of the Holy Scripture;" that "the reading of the 
Holy Scripture is for every body" — that "the Lord's day 
ought to be sanctified by Christians in reading pious 
books, and a,bove all the Holy Scriptures! I^ * This 
can only be equalled by the " Declaration of the Ca- 
tholic Bishops, the Vicars Apostolic, and their coad- 
jutors in Britain." Thus they write : "When the read- 
ing and the circulation of the Scriptures are urged and 
recommended as the entire rule of faith, as the sole 
means by which men are to be brought to the certain 
and specific knowledge of the doctrines, precepts, and 
institutions of Christ! and v/hen the Scriptures so read 
and circulated are left to the interpretation and private 
judgment of each individual; then such reading, circu- 
lation, and interpretation, are forbidden by the Catholic 
church, because the Catholic church knows that the 
circulation of the Scriptures, and the interpretation of 
them by each one's private judgment, was not the means 
ordained by Christ for the communication of the true 
knowledge of his law to ail nations — she knows that 
Christianity was established in many countries before 
one book of the New Testament w^as written — that it 
was not by means of the Scriptures, that the apostles 
and their successors converted nations, or any one na- 
tion to the unity of the Christian faith — that the unau- 
thorized reading and circulation of the Scriptures, and 
the interpretation of them by private judgment, are cal- 
culated to lead men to contradictoiy doctrines on the 
primary articles of Christian belief; to inconsistent 
forms of worship, which cannot all be constituent parts 
of the uniform and sublime system of Christianity ; to 

94 Bullarium Romanum, torn, viii, p. 318. Luxemburg, 1727. 

6 



62 THE RULE OF FAITH. 

error and fanaticism in religion^ and to sedition'^' aihd 
the greatest disorders in states and kingdoms P^^^ 

3. When the Roman Catholic reads the sacred vo- 
lume, it is not with him the exercise of an undoubted 
and inalienable right. He has received permission from 
his confessor; a great privilege is conceded to him, 
which he may assuredly expect will be taken away, if 
he ventures to assert his freedom, and presumes to think 
for himself. Tradition explains Scripture! the church is 
the depository of tradition, ''the living, speaking judge, 
to watch ovet and explain the rule of faith in all mat- 
ters of controversy," 9 6 and the priest is the representa-* 
tive and interpreter of the church. The law in this case 
made and provided is contained in the decree; to which 
may be added a further extract from the fourth rule of 
the Congregation of the Index:— '-'It is, on this point, 
referred to the judgment of the bishops or inquisitors, 
who may, by the advice of the priest or confessor, per- 
mit the reading of the Bible translated into the vulgar 
tongue by Catholic authors to those persons whose faith 
and pieti/j they apprehend^ will be augmented^ and 
not injured by it ; and this permission they must have 
in writing. But if any one shall have the presumption 
to read or possess it without such written permission 
he shall not receive absolution until he have first deli- 



95 Declaration, p. 8. A cunning device is mentioned by Mr., 
Fisk, an American Missionary. When at Alexandria^ in Egypt^ 
he fell into the company of a Roman Catholic priest. " He showed 
me a Catholic prayer-book in English, and also what he called the 
Bible in Italian. It was the History of the Bible, written in other 
words, with omissions, abbreviations, and comments. I have seen 
a similar work in French, called ' The Bible Royeaumont.' The 
general plan of these works is much like that of Jameson's Sacred 
History. The fathers are continually quoted as authorities in sup- 
port of the expositions given. The grand fault respecting these 
books is, that the priests give them to the people under the name of 
the Bible, and the latter often do not know that there is any other 
Bible, or that these books differ in any respect from the real Scrip- 
tures," (Bond's Life of Fisk, p. 175.) No, the whole Bible as it 
is, must be by all means kept from the people. Probably this is 
the reason of the high price of the Roman Catholic Scriptures: the 
entire volume costs a guinea. It is obvious that with the lower 
classes this operates as an absolute prohibition. 

96 Milner's End of Controversy, p. 56. 



THE RULE OF FAITH. 63 

vered up such bible to the ordinary." ^'^ The confession 
is in perfect accordance with the law ; ^' I also admit 
the sacred Scriptures, according to the sense which the 
holy mother church has held, and does hold, to whom 
it belongs to judge of the true sense and interpretation 
of the Holy Scriptures ; nor will I ever take or interpret 
them otherwise, than according to the unanimous con- 
sent of the fathers." 9 8 

An individual may stand so high in the favour of his 
confessor as to obtain the privilege of reading the Scrip- 
tures. But he must not presume to choose a version 
for himself. Luther, Cranmer, Beza, Doddridge, -Camp- 
bell, Macknight, &c. &c. are prohibited authors; he 
must neither read nor possess their books, on pain of 
excommunication. None but "authentic" and "ap- 
proved" versions are permitted him ; that is, none but 
the Vulgate Latin, or Roman Catholic translations of 
it ; if other translations are sometimes allowed, it is only 
to " learned and pious men," and that they may "use 
them merely as elucidations of the Vulgate version."^" 
And then as to the interpretation. Let not such a one 
imagine that he may exercise the powers of his own 
mind. The work is done already to his hands. He 
may be a good classical scholar, profoundly versed in 
Greek and Hebrew, well read in Jewish antiquities, 
thoroughly acquainted with oriental customs, the best 
critic of his age ; but wo be to him, especially if he 
happen to live in Italy or Spain, if he presume to em- 
ploy his stores of knowledge in investigating the sense 
of Scripture, or dare to bring to the light, even though 
it should not go beyond the precincts of his own study, 
any interpretation different from what w^as promulgated 
by the Holy Fathers, hundreds of years before he was 
born. He is taught " in all hard, obscure, and indis- 
putable points, to refer all to the arbitration of the 

9T This is not an obsolete enactment; it is in fulF force at the 
present time. '' The Catholics in England, of mature years, have 
permission to read authentic and approved translations of the Holy 
Scriptures, with explanatory notes ; and are exhorted to read them 
in the spirit of piety, humility, and obedience." Declaration, Sfc^ 
ut supra. 

.98 Pope Pius's Creed. 

99 Third rule of the Congregation of the Index. 



64 THE RULE OF FAITH. 

churchy to the judgment of those whom God has ap- 
pointed pastors and teachers; never presuming to con- 
tend, control, teach or talk of his own sense and fancy 
in deep questions of divinity, and high mysteries of 
faith ; but expecting the sense of those from the lips of 
the priest, who shall keep knowledge, and from whose 
mouth they shall require the law." ^ 

4. Whereas the church of Rome accuses Protestants 
of perverting and corrupting the word of God, it is easy 
to prove that the charge may be retorted with triumph- 
ant success. 

The insertion of an intermingled Apocrypha is in it- 
self sujfficient proof of the correctness of this affirmation. 
And it is further confirmed by the care that has been 
manifestly taken to render the translation of the Scrip- 
tures a vehicle for the diffusion of Popish tenets. One 
specimen will suffice: the word "repentance" is almost 
invariably translated ''penance," even in the Old Tes- 
tament, where, it mast be confessed, it sounds oddly 
enough; for instance, ''Therefore I reprehend myself, 
and do 'penance in dust and ashes," Job. xlii. 6. "If 
the wicked do penance for all the sins which he hath 
committed," &c. Ezek. xviii. 21. "If they do pe- 
nance in their heart in the place of their captivity," &c. 
1 Kings viii. 47. " Do penance^ for the kingdom of 
heaven is at hand," Mat. iv. 17! "that they should 
do penance^ and turn to God, doing works worthy of 
penance^"" Acts xxvi. 20. The design of this rendering 
is obvious.2 

J Gother's Papist Misrepresented, &c. p. 31. 

2 The following note on Rom. iv. 7, 8, is an affecting instance of 
perversion of the word of God. 

'' Blessed are they whose iniquities are forgiven, and whose sins 
are covered. That is, blessed are those who, by doing penance, have 
obtained pardon and remission of their sins, and also are covered ; 
that is, newly clothed with the habit of grace, and vested with the 
stole of charity. 

" Blessed is the man to whom the Lord hath not imputed sin. That 
is, blessed is the man who hath retained his baptismal innocence, 
that no grievous sin can be imputed to him. And likewise, blessed 
is the man, who, after falling into sin, hath done penance and leads 
a virtuous life by frequenting the sacraments necessary for obtaining 
the grace to prevent a relapse, tbat sin is no more imputed to him." 
Roman Catliolic Version. 



THE RULE OF FAITH. 65 

The suppression of the second commandment, in 
which the worship of images is prohibited, is usually 
considered as one article of accusation against the Ro- 
man Catholic church. The fact is this: the first and 
second precepts of the decalogue are blended into one, 
and the tenth is divided into two. This division is 
adopted, thej say, in deference to the authority of Au- 
gustine; be this as it may, it answers their purpose, 
in catechisms, spelling-books, and small works for the 
instruction of the young, the decalogue is often given in 
an abridged form, by which arrangement the second 
commandment (that is, our second commandment,) is 
entirely kept out of sight : thus — 

1. '4 am the Lord thy God; thou shalt have no 
strange gods before me. 

2. " Thou shalt not take the name of the Lord thy 
God in vain. 

3. '^ Remember that thou keep holy the Sabbath-day. 

4. " Honour thy father and thy mother. 

5. " Thou shalt not kill. 

6. ^' Thou shalt not commit adultery. 

7. "Thou shalt not steal. 

8. " Thou shalt not bear false witness against thy 
neighbour. 

9. '' Thou shalt not covet thy neighbour's wife. 

10. " Thou shalt not covet thy neighbour's goods." 
This is copied from Butler's Ctaechism; a work ex- 
tensively used in Ireland. A similar abridgment of the 
decalogue is inserted in the spelling-book commonly 
found in Italian schools, but with this difference, that 
the fourth commandment is omitted as well as the 
second, and that instead of the injunction to observe 
the Sabbath, the young Italian reads, ''Remember to 
keep holy the days of festivals /" ^ 

The following fact is perhaps known only to few ; it 
deserves some imperishable record. In the year 1685, 
Louis XIV. revoked the Edict of Nantes, deprived the 

3 Gilly's Travels in Piedmont, p. 167. Grahame's " Three Month's 
Residence in the mountains east of Rome," p. 238. It is observ- 
able, that though the tenth commandment is thus split into two, the 
two are again blended into one in the explanations given in Roman 
Catholic Catechisms. Is not this a tacit confession that the divisiou 

is untenable ? 

5# 



65 THE RULE OF FAITH. 

Protestants of their civil and religious privileges, and 
forced hundreds of thousands of them to leave their 
native land, and seek an asylum where they might wor- 
ship God without molestation and restraint. But it was 
soon found that Protestantism, though oppressed, was 
not destroyed. A new line of policy was then adopted. 
The Papists saw that they could not prevent the scrip- 
tures from being read, and therefore resolved to force 
the sacred volume itself into their service, by the most 
audacious corruptions and interpolations. An edition 
of the New Testament was published, so translated^ 
that a Roman Catholic might find in it explicit state- 
ments of the peculiar dogmas of his church. The 
book was printed at Bordeaux, in 1686. It was enti- 
tled, ^' The New Testament of our Saviour Jesus Christ. 
Translated from Latin into French, by the divines of 
Louvain:" and the attestation of the archbishop of 
Bordeaux was prefixed to it, assuring the reader that it 
was " carefully revised and corrected." Two doctors in 
divinity of the university of the same place also recom- 
mended it as useful to all those, who, loith permission of 
their superiors^ might read it. A few quotations will 
show the manner in which the work was executed, and 
the object which the translators had in view. 

In the summary of the ''contents" of Matthew xxvi. 
Mark xiv. and Luke xxii. it is said that those chapters 
contain the account of the ''institution of the mass!" 
Acts xiii. 2. ("as they ministered to the Lord and 
fasted") is thus rendered — -^^as they offered to the Lord 
the sacrifice of the mass^ and fasted," &c. In Acts 
xi. 30, and other places, where our English version has 
the word "elders," this edition has ^^ priestsP 

A practice that has proved very productive of gain to 
the priesthood, is made scriptural in the following man- 
ner " And his father and mother went every year in 
pilgrimage to Jerusalem," Luke ii. 41. " And not only 
so, but also he was appointed by the churches the com- 
panion of our pilgrimage!^ 2 Cor. viii. 19. " Beloved, 
thou actest as a true believer in all that thou doest 
towards the brethren, and towards the pilgrims.^^ — 
3 John 5. 

Tradition is thus introduced: — Ye keep my com- 
mandments, as I left them with you by tradition^^ 1 Cor. 



THE RULE OF FAITH. 67 

xi. 2. '^The faith, which has been once given to the 
saints by tradition^^ Jude 5. 

That the Roman Catholic might be able to prove that 
marriage is a sacrament, he was furnished with these 
renderings: — ''To those who are joined together in the 
sacrament of marriage^ I command," &c. 1 Cor. vii. 
10. -'Do not join yourselves in the sacrament of mar- 
riage with unbelievers." 2 Cor. vi. 14. 

1 Cor. ix. 5, is so directly opposed to the constrained 
celibacy of the clergy^ that we can scarcely wonder at 
finding an addition to the text: it stands thus — ''Have 
we not power to lead about a sister, aicoman to serve us 
in the gospel^ and to remember us with her goodsj as the 
other apostles," &c. 

In support of hurnan merit, the translation of Heb. 
xiii. 16. may be quoted — " We obtain merit towards God 
by such sacrifices." 

Purgatory could not be introduced but by a direct 
interpolation : " He himself shall be saved, yet in all 
cases as by the fire of purgatory!^ 1 Cor. iii. 15. 

Many other passages might be noticed. " Him only 
shalt thou serve with latria^"* i. e. with the worship spe- 
cially and solely due to God : this addition was evident- 
ly made to prevent the text being lu'ged against the in- 
vocation of the saints; Luke iv. 8. "Many of those 
who believed, came to confess and declare their sins^ — 
Acts xix. 18. " After a procession of seven days round 
it." Heb. xi. 30. " Beware, lest being led away with 
others, by the error of the wicked heretics,^ &c. 2 Pet. 
iii. 17. " There is some sin which is not mortal, but 
veniaiy 1 John v. 17. "And round about the throne 
there were tv/enty-four thrones, and on the thrones 
twenty-four priests seated, all clothed with albs^ Rev. 
iv. 4. The alb, it will be recollected, is part of the offi- 
cial attire of a Roman Catholic priest. 

But the most flagrant interpolation occurs in 1 Tim. 
iv. 1 — 3. " Now the Spirit speaketh expressly, that in 
the latter times some will separate themselves from the 
Roman faith^ giving themselves up to spirits of error, 
and to doctrines taught by devils. Speaking false 
things through hypocrisy, having also the conscience 
cauterised. Condemning the sacrament of m-arriage, 
the abstine7ice from meats, which God hath created 



68 THE RULE OF FAITH. 

for the faithful, and for those who have known the 
truth, to receive them with thanksgiving." 

Such was the Bordeaux New Testament. Whether 
it was actually translated by the divines of Lou vain is 
doubtful. This is certain, however, that it was printed 
by the royal and university printer, and sanctioned by 
dignitaries of the church. It is proper to add, that the 
Roman Catholics were soon convinced of the folly of 
their conduct, in thus tampering with the inspired vo- 
lume. To avoid the just odium brought on their cause 
by this wicked measure, they have endeavoured to de- 
stroy the whole edition. In consequence, the book is 
now excessively scarce.^ 

"Every one thatdoeth evil hateth the light, neither 
cometh to the light, lest his deeds should be reproved." 
Johniii. 20. 

4 But four copies are known to exist in this country. One is in 
the library of the dean and chapter of Durham ; another is possess- 
ed by the Duke of Devonshire ; a third is in the archiepiscopal li- 
brary at Lambeth ; and the fourth is in the possession of his Royal 
Highness the Duke of Sussex, who most condescendingly permit- 
ted the writer to visit his valuable library, for the purpose ofexa* 
mining the book. 



69 



CHAPTER IV. 

ORIGINAL SIN. 

Debates on the Right of the Regulars to preach and deliver Lectures 
— Treatmemt of the Bishop of Faesuli — Debates on Original Sin 
— the immaculate Conception of the Virgin — Fifth Session — 
Decree on Original Sin. 

When the Pope received the decrees of the fourth ses- 
siorij perceiving the increasing importance of the coun- 
cil, he augmented the number of the cardinals, to whose 
care its affairs were committed, directing them to watch 
its proceedings very narrowly ; and he wrote to the le- 
gates, strictly enjoining them not to suffer any thing to 
be decided which had not been first sent to Rome, and 
there examined and approved. 

A subject in which most of the fathers were personal- 
ly interested, came next under discussion. This was 
the right to preach and deliver lectures on divinity. — 
The bishops claimed the sole prerogative to provide for 
the wants of the church in these resi3ects, and complain- 
ed bitterly of the usurpations of the regulars, especially 
the mendicant orders, whose overgrown power had been 
long regarded with ill-suppressed indignation. The 
Pope was too well convinced of the justice of their pre- 
tensions, to think of offering an unqualified resistance ; 
nevertheless, his regard to the religious orders, whose 
devotedness to the Roman See was of essential import- 
ance to his interests, induced him to charge the legates 
to exert themselves to the utmost, that the bishops 
might be gratified at as little expense as possible to their 
rivals. 

The debates on this subject were distinguished by 
great violence and disorder. The prelates stated their 
grievances in strong, and not always in temperate lan- 
guage; but none were so bold as the bishop of Fassuli. He 
exhorted his brethren to be mindful of the duties of their 
office; he complained of the intrusion of the regulars 



70 ORIGINAL SIN. 

into the dioceses, and of the liberty thej had to preach 
in the monasteries, and even ventured to describe them 
as wolves, who had entered into the sheepfold, but not 
by the door. He besought the fathers, by all that was 
sacred, not to suffer these abuses any longer ; if they 
neglected this opportunity, he would appeal to the tribu- 
nal of God himself, before which he would stand inno- 
cent in this matter, but that on their heads would be the 
blood of the people. It was observed, on the other side, 
that the prelates had no reason to find fault with that 
which was the consequence of their neglect; that if the 
duties of public instruction had been properly discharged 
by them, the regulars would have confined themselves 
to the more private exercises of religion ; that to their 
own ignorance and idleness the present state of things 
was mainly attributable ; and that they could not justly 
complain, since, while the monks bore the burden of their 
ministry, they themselves retained all its gains and ho- 
nours. 

The bishop of Faesuli renewed the discussion on a 
subsequent occasion. He said that there was great want 
of liberty in the council, and that attempts were daily 
made to diminish the power and authority of the pre- 
lates, whom he besought, in the name of Jesus Christ, 
not to suffer themselves to be so shamefully treated, but 
to resolve on the restoration of their pristine dignity. — 
The legates heard this address with great impatience. 
De Monte told the speaker, that his appeal to the tribu- 
nal of God at a former meeting savoured of heresy. Pole 
followed in the same strain, though with much affected 
moderation : he hoped that in future such declamations 
would not be heard, for they only tended to excite dis- 
cord and sedition. " A man cannot hold his tongue," 
said the bishop, ''when he sees that he is robbed." But 
he soon found it necessary to alter his tone. De Monte 
sent a copy of his speech to Rome, and at the next meet- 
ing inveighed most angrily against it; denounced it as 
calumnious, insulting, seditious, and schismatical ; and 
excited so much feeling among the fathers, that the 
poor bishop was fain to humble himself and ask forgive- 
ness l"^ 

5 palluv. lib. vii. c. 4. Sarpi, lib, ii. s. Gl. 



ORIGINAL SIN. 71 

A decree was framed, but it was so difficult to give 
general satisfaction, that it was many times altered and 
amended. In the course of the debates, Seripand, ge- 
neral of the Augustines, spoke largely on the causes of 
the alleged encroachments of the regulars. He remark- 
ed that the liberty of preaching had been enjoyed by 
them for 300 years ; and that if the bishops designed 
to restore the primitive state of the church, and under- 
take personally the work of public instruction, their re- 
solve was indeed to be commended: but it would not 
be so easy of execution as they imagined. He con- 
tended that modern prelates required very different 
qualifications from those which were necessary in the 
early ages of Christianity ; that now they must under- 
stand the civil and canon law, and be versed in politics, 
and the business of courts, and the arts of government ; 
that these studies and engagements equally unfitted 
them for the patient investigation of theological truth, 
and for the duties of the christian ministry; that, on 
the other hand, the regulars were unencumbered by 
worldly matters, and wholly devoted to divinity; and 
that it would be unjust to deprive them of privileges 
which had been conceded by successive pontiffs'^. 
. The legates succeeded at last in maturing a plan, in 
which the contending parties severally acquiesced. The 
regulars were to be prohibited from preaching in churches 
not belonging to theii order, without a bishop's license ; 
in their own churches, the license of their superiors 

6 ** To preach God's worde is to much for halfe a man. And to 
minister a temporall kingdome is to much for halfe a man also. 
Either other requireth an whole man. One therefore cannot well do 
both. He that avengeth himselfe on every trifle is not mete to 
preach the patience of Christ, how that a man ought to forge ve and 
to suffer allthynges. He that is overwhelmed with all manor riches, 
and doth but seeke more dayly, is not meete to preach povertie. He 
that will obey no man, is not mete to preach how we ought to obey 
all men. Peter saith, Acts vi. ' It is not meete that we should leave 
the word of God, and serve at the tables.' Paule sayth in the ixth 
chapter of the first Corinth. 'Wo is me if I preach not :' a terible 
saying, verely, for popes, cardinals, and byshoppes. If he had said, 
' Wo be unto me, if I fight not, and move princes unto warre, or if 
I encrease not S. Peter's patrimonie' (as they call it), it had been a 
more easy saying for them.' — TyndaVs Obedience of a Christian 
Man, Works, 124. 

7 Pallav. lib. vii. c. 5. s. 9— 12. 



I 



72 ORIGINAL SIN. 

would suffice, which, however, was to be presented io 
the bishop, whose blessing thej were directed to ask; 
and who was empowered to proceed against them, if 
thej preached heresy or acted in a disorderly manner. 
But this privilege was clogged with a clause, enacting 
that the bishops exercised their power " as delegates of 
the holy see /" Thus the Pope gave with one hand 
what he took away with the other, and fastened the 
chains of bondage while he seemed to bestow freedom. 
The qualifying clause continued to be used in the sub- 
sequent proceedings of the council, whenever the preten- 
sions of the prelates appeared to clash with the prero- 
gatives of the holy father. ^ 

Agreeably to the resolution which had been passed, 
to, treat of doctrine and reformation at the same time, 
the legates proposed for consideration the doctrine of 
original sin. The fathers determined to discuss this 
subject methodically. They distributed it into five par- 
ticulars : the nature of original sin — the manner in 
which it is transmitted — the effects of the transmission 
— ^the remedy — and the efficacy of the remedy. These 
were discussed by the divines, and such of the prelates 
as understood theology : the remainder, and they were 
not a few, sat silent, and assented to the opinions of ■ 
their more learned brethren. ^ But it would affi3rd little 
pleasure, and less profit to the reader, to peruse a full 
report of the debates. Few Protestants would be inte- 
rested in the disputes of men who paid more deference 
to Aquinas and Bonaventara than to the prophets and 
apostles, and preferred the unintelligible dogmas and 
subtle distinctions of the scholastic divinity, to the sim- 
plicity of the word of God. 

The contrary opinions maintained by the fathers, 
were a severe satire on the boasted unity of faith in the 
Roman Catfiolie church. Some, following Anselm, 
affirmed that original sin is the privation of original 
righteousness ; others, after Augustine, said that it con- 
sists in concupiscence ; a large party held the senti- 
ments of Bonaventura and St. Thomas, that there are 

8 Pallav. lib. vii. c. 5. s. 15. Sarpi, lib. ii. s. 62. 

9 " Ubi disciplinas theologicas baud professi ibant in sententiam 
peritiorum patrum in eascientia." PalJav. ut sup. c. 8. s. 1. 



ORIGINAL SIN. 73 

in our corrupt nature two kinds of rebellion, one of tho 
spirit against God, the other of sense against the spirit; 
that the latter is concupiscence, and the former unright- 
eousness, and that both together constitute sin. The 
conflict of opinions so puzzled the fathers, and they 
found it so difficult to explain precisely the nature of 
original sin, in terms in which all could agree, that they 
actually published a decree without a definition. 

The transmission of original sin from Adam to his 
posterity, was scarcely less perplexing. Some thought 
that it resembled cases of hereditary deformity or dis* 
ease. Some were of opinion that human souls are 
created immediately by God, and that the corruption of 
our nature chiefly affects the body, and is transmitted 
by ordinary generation, the mind being infected thereby, 
as liquor may be deteriorated by being put into a tainted 
vessel. 

All agreed that eternal death is the punishment of 
the original transgression. All affirmed that baptism 
is the remedy, though some would have joined with it 
the merits of Jesus Christ, and some would have added 
faith. Infants dying unbaptized v/ere variously dis- 
posed of The Dominicans said that they would remain 
in Limhoj a dark and subterraneous place, without fire. 
The Franciscans thought they would reside on the 
earth, and enjoy light. Some were of opinion that they 
would become philosophers, understand natural science, 
and make great discoveries. Ambrose Catharine added, 
that they would be visited and comforted by angels and 
the spirits of the just. Many other fantasies and frivo- 
lities were uttered. 

The efficacy of the^remedy was considered to be so 
great, that no sin remains, and that in the regenerate,^ 
(i. e. the baptized,) there is nothing hateful to God. 
There was a long dispute respecting concupiscence, 
which it could not be denied dwells in all men^ even in 
true Christians. The question was " Is it, or is it not 
sin?" It was decided in the negative.^ ^ 

When the debates were ended, and the decree pro- 
duced for examination, a fresh discussion arose. If 
Adam's sin was transmitted to all his posterity, the 

10 Pallav. ut sup. c. S, Satpi, life. ii. s. 63—65. 

7 



74 ORIGINAL SIN, 

Virgin Mary was born in sin. This impugned the 6og' 
ma of the immaculate conception, which was zealously 
maintained by the Franciscans, and by the Dominicans 
as fiercely denied. The legates were divided. De 
Monte favoured the immaculate conception; Santa 
Croce opposed it; Pole's opinion is not recorded. A 
large party sided with the Franciscans, but the fear of 
a schism induced them generallj'- to agree to a sugges- 
tion proposed by the bishop of Astorga, to this effect? — 
that the Council declined any interference with the point 
in dispute, leaving it undecided and free. 

Some historical notices on this subject may not be 
unacceptable to our readers. Those who hold the im- 
maculate conception, maintain ^' that the Virgin Mary 
was conceived in the womb of her mother with the same 
purity that is attributed to Christ's conception in her 
womb." The festal celebration of this pretended fact 
commenced in the twelfth century. * ' The Dominicans 
and Franciscans early embraced opposite views. Their 
contentions were extremely violent, and engendered such 
animosity, that the Popes were often obliged to inter- 
pose. Sixtus IV., in the years 1477, and 1483, enacted 
that indulgences should be granted to those who de- 
voutly celebrated the ''wonderful conception'' {mira 
conceptione) of the Virgin, to the same extent as were 
enjoyed on Corpus Christi day; and that the dispu- 
tants on both sides should refrain from reviling and 
condemning each other, since the church had passed no 
decision on the subject. (It may be observed by the 
way, that the " conception of the blessed Virgin Mary'' 
is annually celebrated by the church of Rome on Dec. 8.; 
the word " immaculate" is not used, but the services of 
the day are full of expressions in honour of the Virgin, 
in the most laudatory style, which cannot be acquitted 
of the charge of profanity : the scripture lesson is Prov. 
viii. 22 — 35.) These did not quell the contest, nor did 
the decree passed at Trent restore peace. In the seven- 
teenth century, the kingdom of Spain was thrown into 
such confusion, and so miserably divided into factions 
by this controversj^, that solemn embassies were sent to 
R.omOj to engage the pontiff to determine the question, 

n Moshcim, Cent. xii. Part. 2. chap. C. s. 19, 



ORIGINAL SIN. 75 

or, at any rate, to put an end to the dispute by a public 
bull. But ''after the most earnest entreaties and im- 
portunities, all that could be obtained from the pontiff 
by the court of Spain, was a declaration, intimating that 
the opinion of the Franciscans had a high degree of pro- 
bability on its side, and forbidding the Dominicans to 
oppose it in a public manner ; but this declaration was 
accompanied by another, by which the Franciscans were 
prohibited, in their turn, from treating as erroneous the 
doctrine of the Dominicans. ^ 2 Although the declara- 
tion decided nothing, the advocates of the immaculate 
conception interpreted it in their favour. Public re- 
joicings were celebrated on both sides of the Atlantic. 
An order was instituted in honour of the supposed event, 
and '' a law was enacted, requiring a declaration, upon 
oath, of a firm belief in the immaculate conception, 
from every individual, previous to his taking any degree 
at the universities, or being admitted into any of the 
corporations, civil or religious, which abound in Spain. 
This oath is administered even to m.echanics, upon their 
being made free of a guild." ^ ^ The Spaniards are re- 
markably zealous for the Virgin : she is honoured by 
them at all times ; the customary salutations and com- 
mon courtesies of life are not exchanged without men- 
tioning her name. '' When you enter a house," says a 
respectable traveller, " unless you wish to be considered 
as impious, you must begin with these words — Ave 
Maria purissima (hail ! spotless virgin:) to which you 
will certainly receive this answer, sinpeccado concebida 
(conceived without sin.")^* In 1708, Clement XL 
went far beyond his predecessors, by appointing a festi- 
val to be annually celebrated in honour of the immacu- 
late conception, throughout the Romish church. Still 
the Dominicans deny that the obligation of this law 
extends to them, and it does not appear that they are 
ever molested, or even censured, for refusing to join their 
brethren in the celebration. ^ ^ Bellarmine asserts, that 
the immaculate conception is ''piously believed" by 

12 Mosheitn, Cent. xvii. Sect. 2. Part 1. chap. 1. s. 48. 

13 Doblado's Letters from Spain, p. 24, 25. 

^f Bonrgoing's Modern State of Spain, vol. ii. p. 276,] 
^^ Mosheim, ut sup. 



76 ^ ORIGINAL SIN. 

'' the greater part of the church." ^ « We have not the 
means of ascertaining the truth of this affirmation; but 
the fact is probable. ^ "^ 

16 De Cultu Sanct. lib. iii. c. 16. 

17 From ''The Little Office of the Immaculate Conception of 
the Blessed Virgin Mary, in Latin and English, for the use of the 
Confraternity of the Scapulory, and ofother devout Christians/' pub- 
lished by the Roman Catholic booksellers in London, we extract tho 
following passages, that it may be seen how this subject is regarded 
ia England. 

'' Sing, O my lips, and joyfully proclaim 
The spotless Virgin's praise and glorious name. 
O Lady pure ! extend thy gracious aid ; 
Guard me from all my foes, O spotless Maid !" 

'* Thee fiom eternity the world's great Lord, 
Ordained the mother of his own pure Word : 

* * 4c + + + 

Thee he adorned his Spouse, and made thee free 
From Adam^s sin, that stained his progeny y * 

^* Free art thou from the fatal curse of earth, 
Holy and pure before thy joyful hirth^ 

" Thou Mother of the Hving! Jacob's star, 
Rising in glory o'er his hills afar ; 
Gate of the saints, and angel's glorious queen, 
Dreadful as mighty hosts embattled seen : 
Dispel all terrors from the Christian's breast, 
Be thou our refuge, and our port of rest." 

** Powerful Virgin ! Mother far renowned ! ""^ " 
O bounteous Queen, with stars of glory crowned, 
All fair art thou, immaculate and chaste, 
Higher in glory than the angels placed ; 
In golden vesture privileged to stand, 
By heaven's exalted throne, on God's right hand. 

" Mother of grace ! sweet hope is found in thee ; 
Heaven, at thy prayer, will set the guilty free ? 
The ocean's guiding star, serenely bright, 
The port that gladdens the wrecked seaman's sight : 
Through thee, the opened gate, the weak one's aid, 
May we heaven's king behold, and saints be made." 

^* guard us safely in our dubious way, 
Lead us secure to heaven^ s eternal day ; 
And in the last and awful hour of death, 
Sweet Virgin Queen, receive our parting hreaih,^^ 

is not this downright idolatry ? Yet the late Dr. Milner prefixed 
to the book his " approbation," stating that he had found nothing in 
it *' contrary to the faith of the church, or to the beUef and deTOtion 
of it5 most learned and pious Doctors!" 



ORIGINAL SIN. 77 

To return. The fifth session washeldJane 17. Thus 
ran the decree on original sin: — 

"That our Catholic faith, without which it is impos- 
sible to please God, may be cleansed from error and re- 
main in its purity, whole and undefiled, and that Chris- 
tian people may not be carried about with every wind 
of doctrine ; the sacred, holy, cecumenical and general 
council of Trent, lawfully assembled, &c. wishing* to 
reclaim the w^andering and confirm such as waver, doth 
in the following manner decree, confess, and declare 
concerning original sin, according to the authority of 
the sacred Scriptures, venerable fathers, approved coun- 
cils, and the judgment and consent of the church. For 
among the many evils with which the old serpent, the 
perpetual enemy of the human race, has troubled the 
church in our times, is this, that he has revived the old 
and excited new dissensions respecting original sin and 
the remedy thereof 

^' 1. Whoever shall not confess that when Adam, the 
first man, transgressed the commandment, of God given 
him in paradise, he lost immediately the purity and right- 
eousness in which he was created, and by the sin of his 
prevarication incurred the wrath and indignation of God, 
and consequently death, with which God had before 
threatened him ; and with death, captivity to him who 
thence hath the power of death, that is the devil ; so 
that by this offence of ]. rcvnrication the whole man was 
changed for the worse, bjlh in body and soul: let him 
be accursed. 

^'2. Whoever shall affirm that Adam's prevarication 
injured himself only, and not his posterity, and that he 
lost the purity and righteousness which he had received 
from God, for himself only, and not also for us ; or that 
when he became polluted by disobedience he transmitted 
to all mankind corporal death and punishment only, but 
not sin also, which is the death of the soul: let him 
be accursed. For he contradicts the Apostle, who saith. 
* By one man sin entered into this world, and death by 
sin, and so death passed upon all men, in whom all have 
sinned,' Rom. v. 12.^^ 

18 The quotations from Scripture occurring in the decrees are 
taken from the Roman Catholic Authorized Version. 

7* 



78 ORIGINAL SIN, 

" 3. Whoever shall affirm, that this sin of Adam, 
which originally was one offence only, but being trans- 
mitted to all by propagation, not by imitation, becomes 
the sin of all, can be taken away by the strength of hu- 
man nature, or by any other remedy than the merit of 
our Lord Jesus Christ, the one Mediator, who hath re- 
conciled us to God by his blood, and is made to us jus- 
tice, sanctification, and redemption.' 1 Cor. i. 30; or 
shak deny that the merit of Christ Jesus is applied, both 
to adults and infants, by the sacrament of baptism, 
rightly administered according to the forms of the church; 
let him be accursed. '' For there is no other name under 
heaven given to men, whereby we must be saved." 
Acts iv. 12. Whence that saying, 'Behold the Lamb 
of God, behold him who taketh away the sin of the 
world,' John i. 29 ; and that other, ' As many of you 
as have been baptized, have put on Christ,' Gal. 
iii. 27. 

" 4. Whosoever shall affirm, that new-born infants, 
even though sprung from baptized parents, ought not to 
be baptized; or shal^say, that though they are baptized 
for the remission of sins, yet they derive not from Adam 
that original guilt which must be expiated in the laver 
of regeneration, in order to obtain eternal life ; whence 
it must follow that in those instances the form of bap- 
tism is not sincerely but deceitfully administered : let 
him be accursed. For those words of the Apostle, ^ By 
one man sin entered into the world, and death by 
sin, and so death passed upon all men, in whom all 
have sinned,' are to be understood in no other way 
than that in which the Catholic church, diffused through 
the whole world, hath understood them. For even 
little children, who could not themselves commit sin, 
are by this rule of faith truly baptized for the remis- 
sion of sins, according to apostolic tradition, that 
in regeneration that may be cleansed away which was 
contracted in generation. For 'unless a man be born 
again of water and the Holy Ghost, he cannot enter 
into the kingdom of God,' John iii. 5. 

''5. Whoever shall deny that the guilt of original sin 
is remitted by the grace of our Lord Jesus Christ, be- 
stowed in baptism ; or shall affirm that that Vv^herein sin 
truly and properly consists is not wholly rooted up, but 



ORIGINAL SIN. 79 

is only cut down, ^» or not imputed : let him be accursed. 
For God hates nothing in the regenerate, because there 
is no condemnation to those who are truly buried with 
Christ in baptism unto death, who walk not after the 
flesh, but putting off the old man, and putting on the 
new, which according to God is created, are made in- 
nocent, immaculate, pure, harmless, the beloved of God, 
and even heirs of God, and joint heirs with Christ, so 
that nothing can wholly prevent thein from entering into 
heaven. Nevertheless, this holy council doth confess and 
feel that concupiscence, or the fuel of sin, doth still re- 
main in the baptized ; which being left to try them will 
not hurt those who do not yield thereto, but manfully 
resist, through the grace of Christ Jesus ; on the contrary, 
^he who shall strive lawfully, shall be crowned,' 2 Tim. ii. 
5. The holy council declares that the Catholic church 
hath never understood that this concupiscence, which 
the apostle sometimes calls sin, is so called sin, as if 
there were truly and properly sin in the regenerate, but 
because it is of sin, and inclines to sin,^^ Whoever 
thinks differently, let him be accursed. 



19 << Radu" It will be perceived that the allusion is to the dif- 
ference between merely felling a tree, and grubbing it up by the 
roots. 

20 *' Concupiscence is the effect of sin, and is nothing more than 
an appetite of the soul, in itself repugnant to reason. If unaccom- 
panied with the consent of the will, or unattended by neglect on our 
part, it differs essentially from the nature of sin. This doctrine does 
not dissent from these words of St. Paul, ' I did not know concu- 
piscence, if the law did not say, thou shalt not covet.' The apos- 
tle speaks not of the importunity of concupiscence, but of the sin- 
fulness of the interior act of the will, in assenting to its solicita- 
tions." 

^' Concupiscence, then, is a certain commotion and impulse of 
the mind, urging to the desire of pleasures which it does not actually 
enjoy ; and as the other propensities of the soul are not always 
sinful, neither is the impulse of concupiscence. It is not, for in- 
stance, sinful to desire meat and drink, when cold to wish for warmth, 
when warm to wish to become cool. This species of concupiscence 
was originally implanted in the human breast by the Author of 
Nature ; but, in consequence of primeval prevarication, it passed 
the limits prescribed by nature, and became so depraved, that it 
frequently excites to the desire of those things, which conflict with 
the spirit, and are repugnant to reason." — Catechism, pp. 179. 
—445." 



80 ORIGIxVAL SIN. 

" The holy council further declares, that it is not its 
design to include in this decree, which treats of original 
sin, the blessed and immaculate Virgin Mary, mother 
of God ; but that the constitutions of Pope Sixtus IV., 
of blessed memory, are to be observed, under the penal- 
ties contained in the same ; which are hereby renew- 
ed."2i 

It would swell this book to an immoderate size, if we 
were to undertake to refute the errors and expose the 
perversions of Scripture, with which the decrees abound. 
OniJie subject now before us we will only observe that 
the attentive reader will perceive how completely the 
doctrine of salvation by the grace of God through faith 
in the Lord Jesus Christ is excluded by the decree. — 
According to Scripture, we partake of the benefits of 
the gospel by believing, and in no other way ; and thus 
the religion of the New Testament is a '' reasonable ser- 
vice." But the fathers at Trent say that the merits of 
Christ are applied, both to adults and infants, by bap- 
tism ; so that for faith is substituted the opus operatum 
of a sacrament. The sequel will show that this is a dis- 
tinguishing feature of the whole system. Nor will it be 
overlooked that in this early period of the council the 
exclusiveness of Popery is distinctly announced, inas- 
much as baptism, to be available, must be '^ rightly ad- 
ministered, according to the forms of the church," that 
is, the Roman Catholic church. 

In the decree of reform.ation which was passed at the 
same time, it was ordained that bishops and parish priests 
should preach, either personally or by substitute ; and 
provision w^as made for the establishment of theological 
lectures in cathedral churches and monasteries, for the 
instruction of the junior clergy, both secular and regular. 
Both were salutary measures, but the latter was too im- 
portant to be suffered to emanate solely from the council. 



21 Maimbourg pretends that Sixtus granted indulgences to those 
who should celebrate the ^'■immaculate" conception of the Virgin. 
This is false : The Pope carefully guards against any expression 
that would imply a decision of the litigated question. But Maim- 
bourg was a Jesuit! Vid. Seckendorf, lib. iii. sect. 53. and extra- 
vagant. Commun. tit. xii. 



ORIGINAL SIN. 8l 

A brief from the Pope was produced, graciously ^6rm^ 
ting the fathers to legislate in this matter 1^2 The de- 
cision on the preaching of the regulars has been already 
mentioned. 

22 Le Plat, ili. 427. Pallav. lib. tH. o. 10--13. Sarpi, lib. ii. 
sect. 70. 



82 



CHAPTER Y. 



JUSTIFICATION. 



Alliance between the Pope and Emperor against the Protestants — 
Discussions ot Trent, on justification, free will, and predestina- 
tion — Negotiations for the transfer of the Council — Episcopal re- 
sidence considered — Sixth Session — Decree on Justification, 
and on Episcopal Residence — Manner in which the decree on Jus- 
tification was received by the Protestants — Observations on it — 
Publications of Catharine; Soto, and Andrew Vega. 

In the Summer of 1546, an offensive and defensive al- 
liance was concluded between the Emperor and the 
Pope, the avowed object of which was the chastisement 
of the German Protestants for their continued rejection 
of the council. The, Emperor engaged to declare war 
immediately and reduce the heretics by force ; and he 
promised to make no treaty with them nor grant any 
concessions in religion without the consent of the Pope, 
who, on his part stipulated to send a body of 12,000 
men, supported at his own expense for six months, should 
they be wanted so long, and to furnish a considerable 
pecuniary subsidy, 2 3 

This measure entirely accorded with the general po- 
licy of the Papal See, and illustrated the mischievous 
tendency of the Roman Catholic system, and its utter 
hostility to all freedom. Conferences and disputations 
had been held for many years without effect ; bulls had 
been issued, and embassies sent, in vain ; and lastly, a 
council had been summoned, and had already published 
important decisions. Still, these refractory Protestants 
remained obstinate, and, what was worse, impugned the 
authority of the council itself, and refused to submit to 
its decrees ! What was to be done !■ But one method 
was left, and it was one which Roman Pontiffs had 

23 Pallav. lib. viii. c. 1. sect. 2, 3. 



JUSTfriCATlON'. S3 

never felt scrupulous in employing. It was plainly a 
case of contumacy, and called for the interference of the 
secular arm. Since spiritual weapons proved powerless, 
the sword must decide the contest ; for the motto of 
the Papacy, is " Subjection or death" — death in both 
worlds. 

The emperor would fain have kept the chief subject 
of quarrel in the back ground^ and wished it to be be- 
lieved that his sole design was to punish certain rebel- 
lious princes, against whom he brought heavy charges: 
he was very anxious to avoid the odium of a spiritual 
war. But neither the Protestants nor the Pope would 
suffer the real intention of the enterprise to be concealed. 
A spirited manifesto was issued by the confederate states, 
openly accusing his Imperial Majesty of having formed 
a plan to suppress the liberties of Germany under the 
shallow pretext of quashing a rebellion, informing hirn 
that his views in reference to the council were clearly 
understood, and reiterating the formal rejection of that 
assembly. On the other hand the Pope evidentlj^ re- 
garded it as a crusade in defence of the faith. He wrote 
to the kings of France and Poland, and to other states, 
requesting their co-operation; sent Cardinal Farnesius 
as his legate, to accompany the allied forces, gave his 
own troops a consecrated banner ; and in a bull pre- 
pared for the occasion promised ample indulgences and 
remission of sin to' those who should pray for the success 
of the ''holy expedition."^* The bull was published 
both at Rome and at Trent. ^ 5 

It had been determined that the subject to be decided 
in the next session should be the doctrine of justifica- 
tion ; and in pursuance of the prescribed order of pro- 
ceeding, the question of reform proposed far discussion 
was the residence of bishops, and the best means of re- 
moving the obstacle thereto. 

The legate Santa Croce opened the business. He 
adverted to the importance of the inquiry they were 
about to institute. They had condemned the heresies 
that had been promulgated on the subject of original 



24 Le Plat, ill. 437—446, 456, 465. 

25 At Rome, July 15; at Trent, in the presence of the Legates 
and the whole Council, Auir. 19. 



84 JUSTIFICATION. 

sin, and must now examine the opinions of the new 
teachers respecting grace, which is the remedy for sin. 
Luther had introduced the unheard-of docixine of justi- 
fication by faith only ; he had maintained that good 
works were unnecessary, and had consequently denied 
the efficacy of the sacraments, the authority of priests, 
purgatory, the sacrifice of the mass, and all other re- 
medies instituted by the church for the remission of sins. 
Such heresies must be destroyed ; such blasphemies must 
be condemned. But the task would not be easy ; for 
whereas in their late discussions they had been so much 
assisted by the writings of the scholastic divines, that 
help would now almost entirely fail them, as very few 
of those authors had treated of the subject of justifica- 
tion. 2 e 

Twenty-three propositions were exhibited, said to con- 
tain the errors of Luther, Zuinglius, and others, on the 
point in question, but consisting in many instances, of 
expressions uttered in the heat of controversy, and sen- 
tences misconstrued or torn from their connexion : the 
real opinions of the reformers were very partially and un- 
fairly represented. 2 ' On these propositions the subse- 
quent debates were founded. 

With regard to justification itself, the divines were 
pretty generally agreed that it means the translation of 
an individual from the state of an enemy to that of a 
friend and an adopted child of God, and that it con- 
sists in charity, or grace infused into the soul by the 
Divine Being ; thus evidently confounding it with sanc- 
tification. Marinier maintained that the word is used 
in a forensic sense, as opposed to '' condemnation," and 
that any other interpretation was contrary to the express 
language of the Apostle Paul ; but this opinion found 
few supporters. The fathers understood the word "jus- 
tify" to mean ''to make righteous," not ''to declare 
righteous :" they founded the acceptance of a sinner in 
the sight of God, partly, at least, on inherent grace, to 
which the work of the Lord Jesus Christ was supposed 
to impart efficacy; and they rejected the word "impu- 
tation," which, it was said, the ancients had never used. 

26 Pallav. lib. viii. c. 2. Sarpi, lib. ij. s. 73. 

27 Le Plat, iii. 431. 



JUSTIFICATION. 85 

Soto remarked that he had always suspected that word, 
because of the evil consequences which the Lutherans 
derived from it : for instance^ that the righteousness of 
Jesus Christ is sufficient, without inherent righteous- 
ness — that the sacraments do not confer grace — that the 
punishment as well as the guilt of sin is remitted — that 
there is no need of satisfaction (that is, penance ;) and 
that all are equal in grace, righteousness, and glory; 
whence followed the horrible blasphemy, that every 
righteous man is equal to the Virgin I^ ^ 

Eight general congregations were held on this ques- 
tion, "What is done by the ungodly man himself, 
when he attains faith, and thence grace ?" This was in 
fact the chief point at issue with the reformers, who 
zealously contended that all works done before faith, so 
far from being meritorious, are positively sinfuL The 
Archbishop of Sienna ascribed all merit to Christ, none 
lo man ; and connected the reception of righteousness 
with faith onlj'-, without any other preparation. On the 
same side was the bishop of Cava, who argued that hope 
and love are the companions of faith, but in no respect 
the cause of justification. Julius Contarenus, bishop of 
Belluno also ascribed ev^ery thing to faith in the merits 
of the Saviour, and nothing to works, which he regarded 
as only evidences of faith and righteousness ; and he 
maintained that whatever efficacy was attributed to them 
detracted from the merit of the Redeemer's blood. But 
these statements were much disapproved by the majority 
of the prelates :2 9 for the divines agreed that works per- 
formed before justification have the merit of congruity^ ^ * 
and this notion met with general approbation. But 
Ambrose Catharine held that without the special assist- 
ance of God no one can perform a truly good work, and 
that consequently all the actions of the unbeliever are 
sins. In support of this assertion he quoted Augustine, ' 

28 Pallav* lib. viii. c. 4. Sarpi, lib. ii. s. 76. 

29 « Such sentiments were listened to with displeasure by the 
Others" — " Such sentiments gave the fathers offence" — " Conta- 
nenus, who was hated by the fothers, troubled them by his noisy." 
interruptions — Pallav. as above. 

30 ''Merit de congruo^ signifies a good w^ork which is worthy of 
divine reward, not out of any obligation from justice, but out of a 
principle of fitness (or congruity) and from the free bounty of God.'' 
rreservative against Popery, vol. ii. tit. 8. p. 91. 

8 



86 JUSTIFICATION. 

Ambrose, Anselm, and other fatherSj and dwelt much 
on such passages of scripture as these, "an evil tree 
cannot bring forth good fruit;" '"'make the tree good, 
and the fruit will be good;" '' unto the unbelieving no- 
thing is pure." He said that it was better to follow the 
fathers than the scholastic divines, who often contra- 
dicted one another; and that it was safer to build on 
scripture, the foundation of true theology, than on the 
philosophical subtleties which had been too popular in 
the schools. Soto warmly opposed hmi, and treated 
his doctrine as heretical, and tending to the denial of 
free-will. Jerome Seripand, a Dominican, advanced 
the notion of two justifications ; the first internoJ, partly 
consisting of infused grace and the gift of adoption, 
conferred by the sacraments, and partly in virtuous ac- 
tions and a just life ; the second external^ by the impu- 
tation of the righteousness and merits of the Saviour, 
as if they were our own. In attaining grace and r d op- 
tion he affirmed that works had no share, the mercy of 
God received by faith being the sole source. Neither 
did he consider woiks alone as sufficient for the justifi- 
cation of him who lives righteously, but represented 
faith in the righteousness of Jesus Christ as required to 
supply the deficiency ; The bishop of the Canaries said 
that though works done by man in his natural state do 
not merit grace, yet God may be moved by them to be- 
stow it. The Franciscans contended fiercely for the 
merit of congruity against the Dominicans, who openly 
avowed their wish for the suppression of that dogma, 
which the}^ said was never heard of in the early times of 
the church, and was unknown to Scripture. ^^ 

With regard to works performed by those who are in 
a state of grace, there was no diffierence of opinion. All 
agreed that they are perfect, and merit eternal life : this 
is what is called, in Roman Catholic theology, the 
merit of condignity. 

Great pains were taken to discuss thoroughly the as- 
sertion that ''man is justified by faith," and to affix 
some determinate meaning to that expression : but the 
task was not easy. Some busied themselves in search- 
ing for the diffi^rent senses in which the word " faith" is 
used in Scripture, which they made to amount to fif- 

3t Pallav. lit sup. c. 9. s. 5. Sarpi, ut sup. 



JUSTIFICATION. 87 

teen, but knew not in which it is employed when appHed 
to justification. At len2:th, after much disputing, it was 
agreed that faith is the behef of all things w^hich God 
has revealed, or the church has commanded to he be- 
lieved. It was distinguished into two sorts : the one, 
said to exist even in sinners, and which was termed, 
unformed^ barret^ and dead; the other peculiar to the 
just, and working by charity, and thence called /orme/i, 
efficacious., and living faith. Still, as father Paul ob- 
serves, '4hey touched not the principal point of the 
difficulty, which was to ascertain whether a man is jus- 
tified before he works righteousness, or whether he is 
justified by his works of righteousness." ^ 2 

These disputes were frequently conducted with, much 
heat, and sometimes ended in scenes very unbecoming 
the character of christian prelates. The bishop of Cava, 
it has been stated, advanced sentiments much more con- 
formable to Scripture than those of the majority. As 
he left the meeting, the bishop of Chiron told him that 
he would refute all he had said, and expose his igno- 
rance and obstinacy. Incensed by such an insult, the 
poor bishop forgot his character and station, flew upon 
his opponent, and plucked his beard. The council was 
much scandahzed at it, and directed the offender to be 
confined in the convent of St. Bernardine till the Pope's 
pleasure should be known. When directions arrived 
from Rome he was sentenced to perpetual banishment, 
and ordered to repair to the holy father, who only could 
absolve him from the excommunication he had incurred. 
The Pope, however, permitted the legates to give him 
absolution, and he was sent home to his diocese. ^ 3 

The session was to have been held July 28, but so 
little progress had been made in preparing the decree, 
that a postponement became necessary. There was 
some negotiation about the same time respecting a re- 
moval of the council to some other place. Many of the 
bishops were alarmed for their personal safety, on account 
of the vicinity of Trent to the seat of war. The legates 
were desirous of removing to Sienna, Lucca, or some 
city within the Papal dominions ; partly because De 
Monte and the Cardinal of Trent had recently quar- 

32 Pallav, and Sarpi, ut sup.^ 33 Pallav. lib. viii. c, 6. 



88 JUSTIFICATION, 

relied, partly because heresy was found to prevail to a 
considerable extent, even under their own eyes : they 
naturally wished to be beyond the reach and observa- 
tion of their opponents. But when the emperor heard 
of it he was violently enraged, and threatened to throw 
Santa Croce into the Adige, if he persisted in urging 
the translation: the Pope found it needful to be on 
good terms with his ally, and directions were given to 
drop the project altogether. ^^ 

A decree, embracing as much of the subject as had 
been then considered had been prepared by the bishop 
of Bitonto. After some amendments it was put into 
the hands of Seripand to be revised. When it was again 
produced, long and intricate debates ensued, on the cer- 
tainty of grace, the merit of congruity, the imputation 
of righteousness, the distinction between grace and cha- 
rity, and other points, on all which there was great di- 
versity of opinion. Some, for instance, thought it highly 
presumptuous in any man to pretend to assurance, and 
said that a state of doubt and uncertainty is useful and 
even meritorious, since it is a species of suffering. On 
the other hand it was argued that Jesus Christ frequently 
assured individuals that their sins were forgiven — that it 
could not be presumptuous in them to believe him — and 
that the doctrine of assurance is plainly taught in Scrip- 
ture, in such passages as these : " Know ye not that 
Jesus Christ is in you ?" " The Spirit beareth witness 
with our spirit that we are the children of God." But 
this sentiment was deemed to savour of Lutheranism. ' ^ 

In the course of these disputes, the question of free 
will having been incidentally mentioned, it was resolved 
to examine that subject. The alleged doctrines of the 
reformers were embodied in six propositions, and warm 
discussions again followed. Some were inclined to think 
that when the Lutherans said " that man is at liberty 
only to do evil, and is not free to do good," thpy werp 
scarcely deserving censure, since it was universally ad? 
mitted that without the grace of God nothing truly "gqpd 
can be accomplished : but this was heard with evident 
dissatisfaction. There was much disputing on the ques- 

34 Pallav. ut sup. c. 5, 8, XO. Sarpi, s. 78. 
i?5 PaJJav. ut Bup. c. 12. Sarpi, s. 80, 



JtrSTIFICATION* 89 

tioii, " Whether man is at liberty to believe or not to 
believe?" The Franciscans held that as demonstration 
produces evidence, conviction is necessarily followed by 
faith, and that no man can believe what he will, but 
only what appears to him to be true. The Dominicans 
advanced the contrary opinion, and asserted that belief 
is entirely in man's power. With regard to the consent 
of the will to the grace of God, the members of these 
two bodies were similarly opposed to each other. The 
Franciscans said that as it is in the power of the will to 
prepare itself for grace, it is yet much more so in ac- 
cepting or rejecting grace, when it is offered. The Do- 
minicans denied that those works which precede calling 
can be deemed preparatory, and maintained that the 
grace of God is the first cause of all good. » e 

The last inquiry that engaged the attention of the fa- 
thers was predestination. Eight propositions were pro- 
duced, said to contain the views of Zuinglius and other 
reformers on this subject. There was little difference of 
opinion respecting any of them, the first excepted, viz. 
^' that the cause of predestination and reprobation is in 
the will of God, and not in man." There were three 
varieties of sentiment. The majority held that before 
the creation of the world God in his infinite mercy 
chose some from the mass of the human race, for whose 
salvation he had made ample provision ; that the num- 
ber was fixed and determined, and that those whom God 
had not predestinated could not complain, as he had 
provided means for their salvation, though in fact none 
l3ut the elect would ever obtain it. Others exclaimed 
loudly against this doctrine, as cruel, inhuman, and im- 
pious; they said that it represented God as partial and un- 
just towards his creatures : and they affirmed that his 
mercy wills the salvation of all men, and has provided 
sufficiently for it ; that man is at liberty to rej ect or refuse 
grace; and that the Divine being, foreseeing the use 
that would be made of his goodness, had predestinated 
to life those who should accept it, and to misery those 
by whom it should be rejected. Catharine proposed a 
middle scheme, viz. that God has chosen a certain num- 
ber, for whose salvation he has infallibly provided ; that 

36 Sarpi, ut sup. 

8* 



90 arsTiFicA^TioN. 

he wills the salvation of the rest, and has furnished 
them with sufficient means, leaving it to themselves to 
accept or reject his grace : that a great number will re* 
ceive mercy and be saved, though they are not of the 
elect, and that the lost are the authors of their own 
ruin, by voluntarily refusing to embrace the offered par* 
don. These details will remind the reader of some mo- 
dern controversies. ^ "^ 

The debates being ended, nothing remained but to 
prepare the decree, according to the sense of the ma- 
jority, and in such a way that while the heretics were 
condemned, the opinions of the Catholics, though often 
varying and opposed to each other, should be left un- 
reproved. This was excessively difficult ; and to the 
immense labour employed in rendering the decree un- 
exceptionable must be ascribed much of the obscurity 
that so frequently veils its meaning. Seripand's revi* 
sion was so thoroughly revised again that he refused to 
acknowledge his own work. That the council might 
not only condemn error but explain and establish truth, 
it was resolved to divide the decree into two parts, one 
containing the Catholic doctrine, and the other anathe- 
matising those who opposed it: In preparing it the 
Legate Santa Croce took incredible pains, that he might 
avoid inserting any thing that was disputed, and at the 
same time express every sentiment so carefully that none 
should have just reason for complaint. From the be- 
ginning of September till the end of November he was 
almost incessantly employed: scarcely a day passed 
without some addition, suppression, or alteration. When 
he had finished, copies were given to all the fathers for 
their examination, and also sent to R(^me, when so 
many observations were made, so many hints of im- 
provement suggested, that the whole was gone over 
again before it assumed the form in which it was finally 
published to the world." ^s 

Meanwhile, the negotiations for a transfer or suspen- 
sion of the council were resumed. The legates retained 
their former impressions; they foresaw the perplexities 
they would be involved in when the question of reform- 

37 Sarpi, ut sup. Pallav. c. 13. 

38 Pallav. ut sup. c, 13. s. 4. Sarpi, ut sup. 



JUSTIFICATION. 91 

atloncame on; and the submission of the Protestants 
was hopeless. The Pope was willing to forward their 
views ; there was a majority of prelates on the same 
side ; but the rupug'nance of the emperor baffled all 
their projects. The prosperous issue of his plans appear- 
ed to depend on the continuance of the council. He 
was anxious for a still further postponement of the ses* 
sion, as the publication of the impending decree could 
not fail to exasperate the Protestants. Writing to the 
legates to that effect he told them that while he hoped 
in a little time to compel all Germany to submit to their 
decisions, it would be in vain to expect so desirable an 
event if the council were either suspended or transfer- 
red.3» 

Notwithstanding the emperor's wish for longer delay, 
a day was fixed for the session. Long and warm dis- 
cussions intervened respecting episcopal residence, and 
the utmost variety of sentiment was expressed. The 
legates had been ordered not to suffer the cardinals to 
be included in the decree; whatever abuses existed 
among them, the Pope himself would reform. His Ho- 
liness gave strict injunctions not to permit the question 
of the divine right of residence to be debated ; since, if 
it were carried in the affirmative men would conclude 
that the exemptions sometimes granted at Rome were 
null and void. Nevertheless, the subject was immedi- 
ately introduced by the Spanish bishops, and it was not 
without some trouble that they were silenced. It was 
soon ascertained that it would be impossible to proceed 
far with the business, and that the near approach of the 
session would compel them to be satisfied with an im- 
perfect and short decree, which was accordingly prepar- 
ed, ^o 

39 On one occasion the legates had written, advising that the ses- 
sion should be held, and the council suspended immediately after ; 
and that the Pope should summon the fathers to Rome^ and then by 
their advice enact such reforms as he should judge proper, by a Pa- 
pal bull!! The following fact is also curious: when the legates 
were blamed that business was not in a more forward state^ scarce- 
ly any thing having been done respecting reformation, they replied 
that it was not their fault, for they had written to the Pope, and he 
had not yet informed them how far he was willing that the demands of 
the prelates should be indulged ! Pallav. ut sup. c. 15. 

40 Pallav. ut sup. c. IS. The Pope had seat a brief to tlie legates, 



92 JUSTIFICATION. 

The sixth session was held Jan. 13, 1547. The de- 
cree passed that day contains the final sentiments of the 
church of Rome on the subject of justification. 

'^ Seeing that in this age many errors are dissemi- 
nated concerning the doctrine of justification; errors de- 
structive to the souls of many, and highly injurious to 
the unity of the church: the sacred, hoi}?-, secumenical, 
and general council of Trent, lawfully assembled, &c. 
seeking the praise and glory of Almighty God, the tran- 
quillity of the church, and the salvation of souls, doth 
intend to explain to all the faithful in Christ that true 
and wholesome doctrine of justification, which Christ 
Jesus, the sun of righteousness, the author and finisher 
of our faith hath taught, the Apostles delivered, and the 
Catholic church, instructed by the Holy Spirit, hath 
ever retained: strictly enjoining that henceforth no one 
dare to believe, preach, or teach, otherwise than is ap- 
pointed and declared by the present decree. 

'' Chap. I. Of the i?iability of nature and the laio to 

justify men. 

''In the first place, the holy council maintains that it 
is necessary, in order to understand the doctrine of justi- 
fication truly and well, that every one should acknow- 
ledge and confess, that since all men had lost innocence 
by Adam's prevarication, and had become unclean, and, 
as the Apostle says, ''by nature children of wrath," as 
is expressed in the decree on original sin, they were so 
completely the slaves of sin and under the power of the 
devil and of death, that neither could the Gentiles be 
liberated or rise again by the power of nature, nor even 
the Jews, by the letter of the law of Moses. ^ ^ Never- 
theless, free will was not wholly extinct in them, though 
weakened and bowed down. 

empowering them to make such concessions as might be deemed 
adviseable, i. e. to permit a free council to do as it pleased ! 

4i " Per ipsam etiam literam legis Moysis." Father Paul ob- 
serves, that at first it was written, " per ipsam etiam legem Moysis," 
*'hythe law of Moses, ^^ but that as some of the divines tiiought that 
circumcision procured the pardon of sin, the word ^'literam," (letter) 
was introduced to please them. Lib. ii. s. 80. 



JUSTIFICATION. 93 

*'Chap. IL Of the dispe7isatio?i and mystery of\the. ad- 
vent of Christ, 

^'Whence it came to pass, that when the blessed ful- 
ness of time came, the heavenly Father, the Father of 
mercies and God of all comfort, sent to men Christ Jesus 
his Son, who had been spoken of and promised by ma- 
ny holy men, both before the law and during the time 
of the law; that he might redeem the Jews, who were 
under the law, that the Gentiles who had not followed 
after justice might attain to justice, and that all might 
receive the adoption of sons. Him hath God set forth as 
a propitiation for our sins, through faith in his blood ; 
yet not for our sins only, but also for those of the whole 
world. 

*^ Chap. III. Who are justified by Christ. 

" But though he died for all, yet all receive not the 
benefit of his death, but those only to whom the merit of 
his passion is imparted. For as men could not be born 
unrighteous, were they not the seed of Adam, contract- 
ing real guilt by being his posterity ; so, unless they 
were renewed in Christ, they would never be justified, 
since that renewal is bestowed upon them by the merit 
of his passion, through grace, by which [grace] they 
become just. For this blessing the apostle exhorts us 
always to give thanks to God the Father, who hath 
made us worthy to be partakers of the lot of the saints 
in light, hath delivered us from the power of darkness, 
and hath translated us into the kingdom of the Son of 
his love, in whom w^e have redemption and the remission 
of sins. Col. i. 12 — 14. 

^^Chap. IV. A brief description of the justification of 
the ungodly^ and the manner thereof in a state of 
grace, 

" In which w^ords is contained a description of the 
justification of the ungodly, which is a translation from 
that state in which man is born a child of the first Adam, 
into a state of grace and adoption of the children of 
Crod, by Jesus Christ our Savipuj*, the second Adam, 



94 JUSTIFICATION. 

Which translation, now that the gospel is published, 
cannot be accomplished without the laver of regenera- 
tion, or the desire thereof: as it is written, ' Unless a man 
be born again of water and the Holy Ghost, he cannot 
enter into the kingdoirfof God.' John iii. 5."^- 

" Chap. V. Of the necessity and source of preparatiort 
for justification in adult persons. 

" The council further declares, that in adult persons 
the beginning of justification springs from the prevent- 
ing grace of God, through Christ Jesus ; that is, from 
his calling, wherewith they are called, having in them- 
selves no merits ; so that those who, in consequence of 
sin, were alienated from God, are disposed to betake 
themselves to his method of justifying them, by his grace, 
which excites and helps them, and with which grace 
they freely agree and co-operate. Thus, while God 
touches the heart of man by the illumination of his Ho- 
ly Spirit, man is not altogether passive, since he receives 
that influence which he had power to reject ; while, on 
the other hand, he could not of his free will, without the 
grace of God, take any step towards righteousness be- 
fore him. Hence, when it is said in the sacred Scrip- 
tures, ^Turn 3^e to me, and I will turn to you' (Zech. 
i. 3.) we are reminded of our freedom. When we reply, 
' Turn us to thyself, O Lord, and we shall be turned,' 
we confess that we are influenced by the grace of God. 

"Chap. VI. The mode of preparation. 

" Men are disposed for this righteousness, when, ex- 
cited and aided by divine grace, and receiving faith by 
hearing, they are freely drawn to God, believing that 

42 ''When justification is attributed to faith, without mention of 
good works, orx)ther christian virtues or sacraments, it is not meant 
to exclude any of the same from the working of justice or salvation ; 
for here [Gal. iii. 27.] we learn, that by the sacrament of baptism 
also we put on Christ, which is to put on faith, hope, charitie, and 
all christian justice. — And the adversary's evasion, that it is faith 
which worketh in the sacrament, and not the sacrament itself, is 
plainly false ; baptism giving grace and faith itself to the infant thi^t 
fiad none before." R/mmish Testament j note on Gal, iii. 27. 



JUSTIFICATION. 95 

tliose things are true which are divinely revealed and 
promised, and this chiefly, that God justifies the sinner 
by his grace, through the redemption which is in Christ 
Jesus : and when, perceiving that they are sinners, and 
moved by that fear of divine justice with which they are 
salutarily smitten, they are by the consideration of God's 
mercy encouraged to hope, trust that he will be propi- 
tious to them for Christ's sake, begin to love him as the 
fountain of all righteousness, and consequently regard 
sin with a certain hatred and abhorrence, that is, with 
that penitence which must necessarily exist before bap- 
tism: and finally, when they resolve to receive baptism, 
to begin a new Ufe, and, to keep the divine command- 
ments. Of this disposition it is written, 'He that cometh 
to God must believe that he is, and is a rewarder to 
them that seek him,' Heb. xi. 6; and 'Be of good heart, 
son, thy sins are forgiven thee,' Matt. ix. 2; and 'The 
fear of the Lord driveth out sin,' Ecclesiasticus i. 27; 
and, ' Do penance, and be baptized, every one of you, in 
the name of Jesus Christ, for the remission of your sins, 
and you shall receive the gift of the Holy Ghost,' Acts 
ii. 38; and 'Going therefore, teach ye all nations, bap- 
tizing them in the name of the Father, and of the Son, 
and of the Holy Ghost, teaching them to observe all 
things whatsoever I have commanded you,' Matt.xxviii. 

19, 20. Lastly, 'Prepare your hearts unto the Lord,' 

1 Sam. vii. 5.^3 

"Chap. VH. Of the nature and causes of the justifica- 
tion of the ungodly. 

"Justification itself follows this disposition or prepa- 
ration; and justification is not remission of sin merely, 
but also sanctification, and the renewal of the inner 
man by the voluntary reception of grace and divine gifts, 
so that he who was unrighteous is made righteous, and 
the enemy becomes a friend, and an heir according to 
the hope of eternal life. The causes of justification are 

43 " The Council of Trent enumerates seven acts by which the 
ungodly are disposed to justice ; viz. faith, fear, hope, love, peni- 
tence, the resolution to receive the sacrament [of baptism,] and the 
purpose to lead a new life and keep the commandments." Bellarm. 
de Justificatione, lib. i. c. 12. 



96 JUSTIFICATION. 

these: the final canse, the glory of God and of Christ, 
and life eternal ; the efficient cause, the merciful God, 
who freely cleanses and sanctifies, sealing and anointing 
with the Holy Spirit of promise, which is the earnest of 
our inheritance; the meritorious cause, his well-beloved 
and only-begotten Son, Jesus Christ our Lord, who, 
through his great love wherewith he loved us, even when 
we were enemies, merited justification for us by his most 
holy passion on the cross, and made satisfaction for us 
to God the Father ; the instrumental cause, the sacra- 
ment of baptism, which is the sacrament of faith without 
which no one can ever obtain justification: lastly, the 
sole formal cause is the righteousness of God; not that 
by which he himself is righteous, but that by which he 
makes us righteous;^ ^ with which being endued by 
him, we are renewed in the spirit of our mind, and are 
not only accounted righteous, but are properly called 
righteous, and are so, receiving righteousness in our* 
selves, each according to his measure, which the Holy 
Spirit bestows upon each as he wills, and according to 
our respective dispositions and co-operation. For al' 
though no one can be righteous unless the merits of our 
Lord Jesus Christ are imparted to him, jet this takes 
place in the justification of the ungodly, when, for the 
sake of his most holy passion, the love of God is infused 
in the hearts of those who are justified, and abides in 

44 This is generally caDed by Roman Catholic writers ^'infused'' 
or " inherent" righteousness. *' Under the name of faith is contein- 
ed the whole reformation of our soules and our new creation in good 
workes. — Christian justice is a very qualitie, condition, and state of 
vertueand grace resident in us, and not a phantasticall apprehensiort 
of Christ's justice only imputed to us. — The faith which justifieth^ 
joyned with the other vertues, is properly the formall cause, and 
not the efficient or instrumentall cause of justification ; that is to say, 
these vertues put together, being the effect of God's grace, bee our 
new creature and our new justice in Christ." JRJiemish Testametttf 
Gal. vi. 15. 

** Tlie whole controversy may be brought to this simple question 
— whether the formal cause of absolute justification be inherent 
righteousness or not. For he who proves the affirmative, does at 
the same time refute all opposite errors. For if the formal cause 
of justification is inherent righteousness, then it is not the indwelling 
righteousness of God ; nor the imputed righteousness of Christ ; nor 
solely the remission of sin, without the renewal of the inner man." 
Bellarm. de Justificatione^ lib. 2. e. 2. 



JUSTIFICATION. V 97 

them. Therefore when a man is justified, and united 
to Jesus Christ, he receives, together with remission of 
sins, the following gifts, bestowed upon him at the same 
time, namely, faith, hope, and charity. For faith does 
not perfectly join us to Christ, nor make us living mem- 
bers of his body, unless hope and charity accompany it ^ 
for which reason it is most truly said, ^ faith without 
works is dead' and void, James i. 20. ; and 'in Christ 
Jesus neither circumcision availeth any thing, nor un- 
circumcision, but faith that worketh by charity,* Gal. 
V. 6.-* 5 It is this faith that catechumens ask of the 
church before they receive the sacrament of baptism^ 
according to apostolic tradition ; for they seek that faith 
which procures eternal life, which faith cannot procure, 
separately from hope and charity. Therefore^ they are 
immediately reminded of the words of Christ, 4f thou 
wilt enter into life, keep the commandments/ Matt. 
xix. 17. Then . receiving, in their regeneration, true 
and christian righteousness, as the best robe, white and 
spotless, bestowed on them through Christ Jesus, in- 
stead of that which Adam lost by his disobedience, both 
for himself and us, they are commanded to preserve the 
same, that they may present it before the tribunal of oiur 
Lord Jesus Christ, and possess eternal life. 

" Chap. VIIL How it is to be understood that the 
ungodly are justified by faith^ and freely. 

"When the apostle says that man is justified ^by 
faith,' and ^ freely,' these words are to be understood in 
that sense in which the Catholic church hath always 
held and explained them; nam.ely, that we are said to* 
be justified ^by faith/ because faith is the beginning of 
human salvation, the foundation and root of all justifi- 
cation, without which it is impossible to please God, 
and come into the fellowship of his children :'* ^ and that 

45 '^ The faith to which the apostle here (Rom. iii. 28.) attributes 
man's justification, is not a presumptuous assurance of our being jus- 
tified ; but a firm and lively belief of all that God has revealed or pro- 
mised ; a faith working through charity in Jesus Christ ; in short, a 
faith which takes in hope, love, repentance, and the use of the sa- 
cratnents." Roman Catholic authorized Version, note on Rom. iii. 28. 

46 " Justification implieth allgraces and vertues received by Christ'* 

9 



98 JUSTIFICATION. 

we are said to be justified 'freely,' because nothing 
which precedes justification, whether faith or works, 
can deserve the grace thereof. ' For if by grace, then 
it is not now by works;' otherwise, as the same apostle 
saith, 'Grace is no more grace.' Rom. xi. 6.*'^ 

" Chap. IX. Against th& vain confidence of the he^ 

retics. 

*'But although it must be believed that sin is not 
forgiven, nor ever was forgiven, unless freely, by the 
mercy of God, for Christ's sake ; yet no one is autho-* 
rized to affirm that his sins are or will be forgiven, who 
boasts of the assurance and certainty thereof, and rests 
only on that assurance ; seeing that this vain and impi- 
ous confidence may exist among heretics and schisma- 
tics, and does actually prevail in these times, and is 
fiercely contended for, in opposition to the Catholic 
church.^ 3 It is on no account to be maintained, that 
those who are really justified ought to feel fully assured 
of the fact, without anj^ doubt whatever ; or that none 
are absolved and justified but those who believe them- 
selves to be so ; or that by this faith only absolution and 
justification are procured ; as if he who does not believe 
this, doubts the promises of God, and the efficacy of the 
death and resurrection of Christ. For while no godly 
person ought to doubt the mercy of God, the merit of 
Christ, or the virtue and efficacy of the sacraments ; so, 
on the other hand, whoever considers his own infirmity 

merits, but the entrance and accesse to this grace and happie state 
is by faith, because faith is the ground and first foundation to build 
on, and port to enter into the rest." Rhcmish Test. Rom. v. 2. 

47 '^ No man attaineth his first justification by the merits either 
of his faith or workes, but merely by Christ's grace and mercy, 
though his faith and workes proceeding of grace, be dispositions 
and preparations thereunto." Ibid. Rom. iii. 24. 

48 «Here may we lambs tremble (saith a holy father,) when the 
ramme, the guide of the flock, must so labour and punish himselfe, 
(besides all his other miseries adjoyned to the preaching of the gos- 
pell,) least perhaps hee misse the marke. A man might thinke 
S. Paule should bee as sure and as confident of God's grace and sal- 
vation as we poor wretched caitives ; but the hereticke's unhappy 
securitie, presumption, and faithless persuasion of their salvation, is 
not fides apostolorum, h\\\, fides dmmoniorum, not the faith of the 
apostles, but the faith of the devils.'^ Ibid. 1 Cor. ix. 27. 



JUSTIFICATION. 99 

and corrupt ion, may doubt and fear whether he is in a 
state of grace; since no one can certainly and infalhbly 
know that he has obtained the grace of God. 

" Chap. X. Of the increase of actual justification. 

'' Tiius, therefore, those who are justified and made 
the friends and servants of God, go from strength to 
strength, and are renewed, as the apostle says, ' day by 
day:' that is, mortifying the members of their flesh, and 
^presenting them as instruments of justice, unto sancti- 
fication,' (Rom. vi. 13, 19.) by the observance of the 
commandments of God and the church, faith cc-operat- 
ing with good works, they gain an increase of that 
righteousness which was received by the grace of Christ, 
and are the more justified. ^^ As it is vv-ritten, ^He 
that is just, let him be justified still,' Rev. xxii. 11.; 
and again, ' Be not afraid to be justified, even to death,' 
Ecclesiasticus xviii. 22. ; and again, ' Do j^ou see that 
by works a man is justified, and not by faith only*^' 
James ii. 24. Holy Church seeks this increase of right- 
eousness, when she prays, ' Grant us, O Lord, an in- 
crease of faith, hope, and charity 1'^^ 

^' Chap. XI. Of the necessity o.nd possibility of heejt- 
ing the Commandments, 

"But no one ought to think that, because he is justi- 
fied, he is released from obligation to keep the com- 
mandments; nor is that rash saying to be used, which 
the fathers have prohibited and anathematized, 'that it 
is impossible for a justified man to keep God's precepts :' 
for God does not enjoin impossibilities, but commands 
and admonishes us to do what we can, and to ask his 
help for what we cannot perform, and by his grace we 
are strengthened. Whose commandments are not heavy, 

49 This is what the Roman Catholic divines call the '' second jus- 
tification," In the ^rsi justification the sinner is supposed to have 
po absolute merit, although his faith, hope, &c. dispose and prepare 
him for justification ; that is, have the merit of congruity. In his 
seconc^ justification, his works are positively meritorious, Sinddcserve 
heaven ; this is the merit of condignity. 

^0 Orat. in 13. Domin. post Pentecost, 



iOO JUSTIFICATION. 

whose yoke is sweet, and his burden light, 1 John v. 3, 
Matt. xi. 30. The children of God love Christ ; but 
those who love him ' keep his words/ as he himself 
testifieth, John xiv. 23; which by divine aid they are 
able to do- For though the most holy and righteous 
persons, while they are in this mortal life, may daily 
commit small offences (which are termed venial), they 
do not on that account cease to be righteous: ^ forgive 
us our debts' is the humble and sincere prayer of the 
just. Therefore the just should consider themselves the 
niore bound to walk in the ways of righteousness, be- 
cause, being freed from sin and become servants of God, 
they are able to persev^e in a sober, righteous, and 
pious life, through Christ Jesus, by whom they have 
access into this grace. For God does not forsake those 
who are once justified by his grace, unless he is first for- 
saken by them. No one therefore ought to flatter him- 
self on account of his faith only, supposing that by faith 
alone he is made an heir, and shall obtain the inherit- 
ance, although he has not suffered with Christ, that he 
may be glorified together* For Christ himself, as the 
apostle affirms, ^ though he was the Son of God, learn- 
ed obedience by the things which he suffered, and being 
consummated, he became to all who obey him the cause 
of eternal salvation.' Heb. v. 8, 9. Wherefore the same 
apostle admonishes the justified in these words : ^Know 
jou not that they that run in the race, all run indeed, but 

one receiveth the prize 2 So run that you may obtain 

I therefore so run, not as at an uncertainty ; I so fight, 
not as one beating the air ; but I chastise my body, and 
bring it into subjection, lest perhaps, when I have preach- 
ed to others I myself should become a cast-away/ 
1 Cor. ix. 24 — 27. To the same effect Peter, the prince 
of the apostles : ' Labour the more, that by good works 
JOU may make sure your calling and election: for 
doing these things you shall not sin at any time,' 2 Pet. 
i. 10. Whence it is plain that they are enemies to 
the orthodox doctrine of religion, who affirm that the 
just man sins in every good work, at least venially; 
or, which is yet more intolerable, that he deserves ever- 
lasting punishment ; and thej^ also are enemies, who 
maintain that the just sin in all works in which, by way 
of rousing themselves from their sloth, and stimulating 



JUSTIFICATION. 101 

their diligence in running the christian race, thej set 
before their minds the eternal reward, as well as the 
glory of God, which is first of all to be regarded : since 
it is written, ' I have inclined my heart to do thy justi- 
fications for ever, for the reward,' Psalm cxix. 1 12. And 
the apostle saj^s of Moses, that ' he looked unto the 
reward,' Heb. xi. 26. 

*' Chap. XII. That the rash confidence of predesti- 
nation is to he avoided. 

^' Let no man, while he continues in this mortal state, 
so far presume respecting the hidden mj^stery of divine 
predestination, as to conclude that he is certainly one 
of the predestinate; as if it were true that a justified 
man cannot sin any m.ore, or that if he sin, he can as- 
sure himself of repentance ; for no one can know whom 
God hath chosen for himself, unless by special revela- 
tion. 

" Chap. XIII. Of the gift of perseverance. 

''In like manner concerning the gift of perseverance, 
of which it is written, 'he that shall persevere to the 
end, he shall be saved,' Matt. xxiv. 13.; which gift 
can only be received from him who is able to establish 
him who stands, that he may continue to stand, and to 
restore the fallen. Let no one indulge himself in the 
assurance of absolute certainty ; although it behoves all 
to place the strongest confidence in the help of God. 
For as God hath begun a good work, so he will perfect 
it, working in them both to will and to accomplish, (Phil, 
i. 6.; ii. 13.) unless they fail of his grace. Neverthe- 
less, let those who think they stand, take heed lest they 
fall, and work out their own salvation with fear and 
trembling, by labours, by watchings, by alms, by prayers, 
by offerings, by fasts, and by chastity. For they ought 
to fear, knowing that they are renewed to the hope of 
glorj^, but are not yet in glory, being still engaged in 
conflict with the flesh, the world, and the devil ; in 
which conflict they cannot overcome, unless by the 
grace of God they obey the apostolic word, which saith, 
^ We are debtors, not to the flesh, to live according to 

9* 



102 ITTBTinCATlON. 

the flesh ; for if yon live according to the flesh, you shall 
die; but if by the Spirit you mortify the deeds of the 
body, you shall live. Rom. viii. 12, 13. 

*^Chap. XIV. Of the lapsedj and their recovery. 

" Those who by sin have fallen from the grace of jus- 
tification received may be justified again, when, moved 
by divine influence, they succeed in recovering their lost 
grace by the sacrament of penance, through the merits 
of Christ. For this method of justification is that re- 
covery of the lapsed which the holy fathers have fitly 
called the ^ second plank after shipwreck' of lost grace. * * 
Moreover, Christ Jesus instituted the sacrament of pe- 
nance for those who may fall into sin after baptism, 
when he said, ^ receive ye the Holy Ghost ; whose sins 
you shall forgive, they are forgiven them ; and whose 
sins you shall retain, they are retained,' John xx. 22, 23. 
Therefore we must teach that the penance of a Chris- 
tian man after his fall is very diflferent from baptismal 
penance, and includes not only the cessation from sin, 
and the hatred thereof or a contrite and humble heart, 
but also the sacramental confession of sin, at least in 
desire, to be performed in due time, with priestly abso- 
lution ; satisfaction also, by fasts, alms, prayers, and 
other pious exercises of the spiritual life; not satisfac- 
tion for eternal punishment, which, together with the 
offence, is remitted by the sac^rament, or the desire 
thereof — but for the temporal punishment, which, as the 
Sacred Scriptures teach, is not always remitted (as it is 
in baptism) to those who being ungrateful for the grace 
of God which they received, have grieved the Holy 
Spirit and dared to profane the temple of God. Of this 
penance it is written. Be mindful, therefore, from whence 
thou art fallen, and do penance, and to the first Works." 
Rev. ii. 5. And again, ' The sorrow that is according 

51 " The words of S. Jerome, which say, that penance is a ' se- 
cond plank,' are universally known, and highly commended by all 
who have written on this sacrament. As he who suffers shipwreck 
has no hope of safety, unless, perchance, he seize on some plank 
from the wreck ; so he that suffers the shipwreck of baptismal in- 
nocence, unless he cling to the saving plank of penance, may aban- 
don all hope of salvation." Catechism, p. 251. 



JUSTlFICAtlON. 103 

tfeo God worketh penance, steadfast unto salvation,' 2 
Cor, vii. 10. And again, ' Do penance, and bring forth 
fruit worthy of penance,' Mat, iv. 2^ 17. 

" Chap. XV. Thai grace^ although not faiih^ may ha 
lost by any 'mortal si?i. 

"We riiust maintain, in opposition to the artfu'^ 
schemes of some men, who by smooth words and flat- 
tery deceive innocent minds, that although faith is not 
lost, the received grace of justification may be, not only 
by infidelity {in which even faith itself is lost,) but also 
by any other m.ortal sin ; in this upholding the doctrine 
of the divine word, which not only excludes unbelievers 
from the kingdom of God, but believers also, such as fdi*- 
nicators, adulterers, the. effeminate, those who defile 
themselves with mankind, covetous persons, drunkards, 
railers, extortioners, and all others who commit deadly 
sin, from which they might abstain by tho help of divine 
grace, and for which they are separated from the grace 
of Christ. 

"Chap. XVI. Of the fruit of justification ; that is^ 
of the merit of good icorks^ and the reason of tJuii 
merit. 

" For this reason the words of the apostle are to be 
addressed to the justified^ whether they have always pre- 
served the grace they received, or whether they have 
recovered it after it was lost: 'Abound in every good 
work, knowing that your labour is not in vain ill the 
Lord,' I Cor. xv. 58 : ' For God is not unjust, that he 
should forget your work, and the love which you have 
shown in his name,' Heb. vi, 10: and ' Do not there- 
fore lose your confidence, which hath a great reward.' 
Heb. X. 35. Therefore eternal life is to be set before 
those who persevere in good works to the end, and hope 
in God, both as a favour mercifully promised to the 
children of God through Christ Jesus, and as a reward 
to be faithfully rendered to their good works and merits, 
according to the divine engagement. For this is the 
* crown of justice' which the apostles said was laid up 
for him and would be rendered to him by the just Judge^ 



104 JUSTIFICATION. 

iafter he had fought his fight and finished his course ; 
and not to him only, but to all them also that love his 
coming, 2 Tim. iv. 7, 8. And seeing that Christ Jesus 
imparts energy to tlie justified, as the head to the mem- 
bers, and the vine to the branches; which energy always 
precedes, accompanies, and follows their ^ good works, 
and witiiout which they could not be acceptable to 
God, nor meritorious; it must be believed that the 
justified are in no respect deficient, but that they may 
be considered as fully satisfying the divine law, (as fur 
as is compatible with our present condition,) by their 
works, which are v/rought in God, and as really deserv- 
ing eternal life, to be bestow^ed in due time, if I hey die 
in a state of grace ;^2 for Christ our Saviour saith, ^ He 
that shall drink of the water that I shall give hiix, 
shall not thirst for ever, but the water that I shallgive him, 
shall become in him a fountain of water, springing up 
into life everlasting.' John iv. 13, 14. So that neither 
is our righteousness set up as if it were actually de- 
rived from ourselves, nor is the righteousness of God 
luiknow^ii or dlsallovv^ed. for it is called our riirhteous- 



52 ^' Christ's paines or passions have not so satisfied for all that 
Christian men be discharged of their particular suffering or satisfy- 
ing for each man's own part; neither be our paines nothing worth 
to the attainment of heaven, because Christ hath done enough, but 
quite contrary : he was by his passion exalted to the glory of heaven, 
therefore we by compassion orpartaidngwith him in the like passions, 
.shall atteine to be fcllowes with him in his kingdome." RJiemisk 
Testament, Rom. viii. 17. Elsewhere, the same writers affirm thafc 
'' Christian men's w^orkes" are *'joyned with God's grace, as causes 
of our salvation/' and that they ''doe merit heaven!" Notes en 
Rom. il 6,32. 

" We will prove," says Bellarmine, " and this is the common 
opinion of all Catholics, that the good works of the just are truly 
and properly meiits, deserving eternal life itself," De Justif. lib, 
V. c. 1. 

*' Not only are we promised those blessings which seem to have 
reference to earthly happiness, to be ' blessed in the city, and blessed 
in the field,' (Deut. xxviii. 3.,) but we are also promised *a very 
great reward in heaven,' ' good measure, pressed down, shaken 
together, and running over,' (Mat. v. 12; Luke vi. 38,) which aided 
by the divine mercy, we merit by our actions when recommended by 
piety and justice." — *' When we offend God by sin, wrong onr neigh- 
bour, or injure ourselves, we appease the wrath of God by prayer; 
by alms-deeds we redeem our offences against man ; and by fasting 
we appease God, and efface from onr ov> ii souls the stains of sin.** 
Ci.techism, pp. 347, 475. 



njBTIFICATIO^. 105 

mess, Tsecaubc ^e are justified (hereby, through its in- 
dwelling ill us ; and at the same tini^e it is the righte- 
ousness of God, because it is infused into us bj God, 
through the merits of Christ. Nevertheless, it is not 
to be forgotten that though the sacred Scriptures attach 
BO much value to good works, that Christ promises * that 
whosoever shall give to drink to one of his little ones 
a cup of cold water only he shall not lose his reward,' 
(Mat X. 42,) and the apostle testifies that ' that which 
is at present momentary and light of our affliction 
worketh for us above measure exceedingly an eternal 
weight of glory,' (2 Cor. iv. 17 :) yet far bo it from a 
Christian man that he should trust or glory in himself, 
and not in the Lord, whose goodness towards all men is 
so great, that he wills those excellencies which are his 
own gifts to be also regarded as their merits. And 
since in many things we all offend, every one ought to 
set before his eyes the severity and justice of God, as 
well as his mercy and goodness, nor judge himself, al- 
though unconscious of guilt : for the actions of men are 
not to be examined and judged by human judgment, 
but by God's ; who both will bring to light the hidden 
things of darkaess, and will make manifest the counsels 
of the hearts, and then shall every man haf e praise from 
God,' who, it is written, ^ will render to every man ac- 
cording to his works.' 1 Cor. iv. 5 ; Rom, ii, 6." 



" To this exposition of the Catholic doctrine of justi- 
fication, without a sincere and firm faith in which no 
one can be justified, the holy council hath thought fit 
to subjoin these canons, that all may knov/, not only 
what is to be held and follow^ed; but also v/hat is to be 
rejected and shunned :— 

" Canon i. Whoever shall affirm, that a man may 
be justified before God by his own works, whether per- 
formed by the strength of human nature, or according 
to the teaching of the law, without the grace of God 
in Christ Jesus, let him be accursed. 

" 2. Whoever shall affirm, that divine grace by Chri^^ 
Jesus was given to this end only, that man might be 
i>fttter able to live righteously; and deserve eternal tifej 



106 JUSTIFICATION. 

as if he could do both bj his own free will, although 
with extreme difficulty : let him be accursed. 

*' 3. Whoever shall affirm, that man is able to be- 
lieve, hope, love, or repent as he ought, so as to attain 
to the grace of justification, without the preventing 
influence and aid of the Holy Spirit : let him be ac- 
cursed. 

^' 4. Whoever shall affirm, that when man's free will 
is moved and wrought upon by God, it does in no re- 
spect co-operate and consent to divine influence and 
calhng, so as to dispose and prepare him to obtain the 
grace of justification ; or that he cannot refuse if he 
would, but is like a lifeless thing, altogether inert, and 
merely passive : let him be accursed. 

'^5. Whoever shall affirm, that the free v/ill of man 
has been lost and extinct since the fall of Adam ; or 
that it exists only in name, or rather as a name without 
substance; or that it is a Action, introduced by Satan 
mto the church: let him be accursed. 

6. '' Whoever shall affirm, that it is not in the power of 
man to commit sin of himself, but that evil as well as 
good works are wrought by God, not only permissively, 
but really, as his own act ; so that the treachery of 
Jadas vv^as no less his work than the calling of Paul: 
let him be accursed. 

^^ 7. Whoever shall affirm, that all works done before 
justification, in whatever way performed, are actually 
sins, and deserv^e God's hatred; or that the more ear- 
nestly a man labours to dispose himself for grace, he does 
but sin the more: let him be accursed. ^ ^ 

" 8. Whoever shall affirm, that the fear of hell, under 
the influence of which we flee to the m.ercy of God, sor- 
rowing for sin and abstaining therefrom, is itself sin, or 
makes sinners worse : let him be accursed. 

'^ 9. Whoever shall affirm, that the ungodly is jus- 
tified by faith only, so that it is to be understood that 
nothing else is to be required, to co-operate therewith in 
order to obtain justification ; and that it is on no ac- 



53 " They curse the Apostle who denies that any one can please 
Cod without fiiilh. They curse Christ and Paul, who pronounc® 
all unhelievers to he.dead, and to be awakened from the sleep of 
death by the Cof^pel." Calvin. Anlidot. p. 230, 



JUSTIFICATION. 107 

ceunt necessary that he should prepare and dispose 
himself by the effect of his own will : let him be ac- 
cursed. 

" 10. Whoever shall affirm, that men are justified 
without the righteousness of Christ, by which he has 
merited for us; or that they are thereby formally just ;5 * 
let him be accursed. 

"11. Whoever shall affirm, that nien are justified 
solely by the imputation of the righteousness of Christ, 
or the remission of sin, to the exclusion of grace and 
charity, which is shed abroad in their hearts, and in- 
heres in them; or that the grace by which we are jus- 
tified is only the favour of God;^^ let him be ac- 
cursed. 

" 12. Whoever shall affirm, that justifying faiih is 
nothing else than confidence in the divine mercy, by 
which sins are forgiven for Christ's sake; or that it 
is that confidence only by which we are justified; let 
him be accursed. 

"13. Whoever shall affirm, that in order to obtain 
the forgiveness of sin it is necessary in all cases that 
the individual should firmly believe, without any doubt 
concerning his own infirmity and corruption, that his 
sins are forgiven : let him be accursed. 

" 14. Whoever shall affirm, that a man is forgiven 
and justified, because he steadfastly believes that he is 
forgiven and justified; or that no one is truly justified 
unless he believes himself to be so ; or that it is by such 
faith only that pardon and justification are obtained : let 
him be accursed. ^ ^ 

54 It has been already affirmed, that " inherent" righteousness is 
the formal cause of justification ; the redemption of Christ is termed 
the meritorious cause, not because thereby solely we are accepted 
before God— this is denied in the next canon, but because it iiives 
efficacy to our righteousness ; so that, according to the Roman Ca- 
tholic scheme, salvation is of works* 

55 Bellarmine gives this gloss upon Rom. iii. 24. " The * favour 
of God,' is sufficiently explained by the word 'freely,' for he who 
justifies freely, certainly justifies out of benevolence and liberality. 
Therefore the additional clause, ' by his grace,' does not signify his 
favour, but something else, namely, the effect thereof." De Justitic. 
lib. ii. c. 3. 

56 '' Ido not see why they should condemn the same individual 
twice ; unless thev were afraid that the thunderbolt did not strike 
hitn the first time." Calvin ut sup. p. 251. 



108 XUSTIFICATIOir. 

" 15. Whoever shall affirm, that the faith of a r€> 
newed and justified man requires him to believe thai 
he is certainly one of the predestinate : let him be ac- 
cursed. 

" 16. Whoever shall affirm, that he shall mo&t surely, 
certainly, and infallibly enjoy the great gift of persever- 
ance unto the end ; unless he hath learned the same 
by special revelation ; let him be accursed. 

*47. Whoever shall affirm, that the gi*ace of justifi- 
cation belongs only to those who are predestinated to 
life ; and that all others though they are called, are not 
called to receive grace, being by the ordinance of God 
predestinated to misery; let him be accursed. 

^' 18. Whoever shall affirm, that it is impossible even 
for a justified man, living in a state of grace, to keep 
the commandments of God; let him be accursed. 

'' 19. Whoever shall affirm, that the gospel contains 
no positive command but to iDelieve; and that all the 
rest are indifferent, being neither enjoined nor prohibited, 
but free; or that the ten commandments are not bind- 
ing upon Christians; let him be accursed. 

^'20. Whoever shall affirm, that a justified man, how 
perfect soever, is not bound to keep the commandments 
of God and the church, but only to believe ; as if the 
gospel were a naked and absolute promise of eternal 
life, without the condition of keeping the command- 
ments: let him be accursed. 

^'21. Whoever shall affirm, that Christ Jesus was 
given by God to men as a Redeemer to be trusted in, 
but not also- as a Lawgiver to be obeyed ; let him be 
accursed. 

"22. Whoever shall affirm, that a justified man is 
able to persevere in righteousness received without the 
special help of God ; or with that help he cannot : let 
him be accursed. 

" 23. Whoever shall affirm, that a man once justi- 
fied cannot fall into sin any more, nor lose grace, and 
therefore that he who falls into sin never was truly jus- 
tified ; or, on the other hand, that he is able, all his life 
long, to avoid all sins, even such as are venial, and that 
without a special privilege from God, such as the 
church believes was granted to the blessed Virgin j let 
him be accursed. 



JUSTIFICATION. lOS 

"24. Whoever shall affirm, that justification received 
is not preserved, and even increased, in the sight of God 
bj good works ; but that works are only the fruits and 
evidences of justification received, and not the causes of 
its increase : let him be accursed. 

"25. Whoever shall affirm, that a righteous mrai 
sins in every good work, at least venially ; or, which 
is yet more intolerable, mortally : and that he therefore 
deserves eternal punishment, and only for this reason is 
not condemned, that God does not impute his works to 
condemnation : let him be accursed. 

"26. Whoever shall affirm, that the righteous ought 
not to expect and hope for everlasting reward from God 
for their good works, which are wrought in God, through 
his mercy and the merits of Jesus Christ, if they per- 
severe to the end in well-doing and observance of the 
divine commandments : let him be accursed. 

" 27. Whoever shall affirm, that there is no mortal 
sin, except infidelity ; or that grace once received can- 
not be lost by any other sin than infidelity, however 
great and enormous : let him be accursed. 

" 28. Whoever shall affirm, that when grace is lost 
by sin, faith is always lost at the same time ; or that 
the faith which remains is not true faith, being confess- 
edly inactive; or that he who has faith without charity 
is not a Christian : let him be accursed. 

" 29. Whoever shall affirm, that he who has fallen 
after baptism cannot by the grace of God rise again ; or 
that if he can, it is possible for him to recover his lost 
righteousness by faith only, without the sacrament of 
penance, which the holy Roman and universal church, 
instructed by Christ the Lord and his Apostles, has 
to this day professed, kept, and taught : let him be ac- 
cursed. 

" 30. Whoever shall affirm, that when the grace of 
justification is received, the offence of the penitent sin- 
ner is so forgiven, and the sentence of eternal punish- 
ment reversed, that there remains no temporal punish 
ment to be endured, before his entrance into the king- 
dom of heaven, either in this world, or in the future 
state, in purgatory : let him be accursed.^ '^ 

"31. Whoever shall affirm, that a righteous man 

. 57 « It was an easy matter for the priests, intoi:icat3d by the 

10 



no JUSTIFICATION 

sins, if he performs good works with a view to the eve^:- 
lasting reward : let him be accursed. 

^'32. Whoever shall affirm, that the good works of a 
justified man are in such sense the gifts of God, that 
they are not also his worthy merits ; or that he, being 
justified by his good works, which are wrought by him 
through the grace of God, and the merits of Jesus Christ, 
of whom he is a living member, does not really deserve 
increase of grace, eternal life, the enjoyment of that 
eternal life if he dies in a state of grace, and even an 
increase of glory : let him be accursed. ^ » 

" 33. Whoever shall affirm, that the Catholic doc- 
trine of justification, as stated by the holy council in 
the present decree does in respect derogate from the 
glory of God and the merits of Jesus Christ our Lord; 
or that the truth of our faith is not thereby clearly ex- 
plained, and the glory of God and of Christ Jesus pro- 
moted : let him be accursed." ^ 9 

devilish security they enjoyed, to invoke temporal punishments' — 
men who regard nothing as a crime except murder — in whose eyes 
whoring is a slight offence and the indulgence of vilest lusts,, 
virtuous practices deserving of praise — who look upon every se- 
cret sin against conscience as of no importance. But this is not a 
satisfactory solution to us who, as it were, confounded and troubled 
after a long examination, are compelled to cry out with David : ' who 
shall understand his fauUs.' " — Calvin. Antidot. ut sup. p. 253. 

58 '' But it will be said, if the merits of men are necessary, it 
proves that the merits of Christ are insufficient. Not so. For the 
merits of men are not required because of the insufficiency of those 
of Christ, but because of their own very great efficacy. For the 
work of Christ hath not only deserved of God that we should obtain 
salvation ; but. also that we should obtain it by our own merits." — 
Bellarmin. de Justific. lib. v. c. 5. 

*'The Cathohc church pursues a middle course; teaching that 
our c/iic/hope and confidence must be placed in God, yet some also 
in our own merits." Ibid. c. 7. In another place Bellarmine ob- 
serves that there is some difference of sentiment respecting the kind 
of merit attached to good works ; but that according to the " gene- 
ral" opinion of divines, it is the merit ofcondignity, properly so call- 
ed. *M\hich opinion," he adds, "is certainly true. Qtica scnten- 
tiaverissima est.^^ Ibid c. J6. 

59 <* A well directed caution : that no one may perceive, what none 
can avoid perceiving. At the same time that they almost deprive 
God of all glory and Christ of all honour, they pass the sentence of 
excommunication on all who shall attempt to derogate from the just 
claims of either. As if a man should commit murder in the midst 
of the market-place, in the presence of a multitude, and should for- 
bid them to believe what they all sav/. Moreover, they make mani- 



JUSTIPICATION. Ill 

By these decisions ' faith is made void,' the finished 
work of the Lord Jesus Christ is transformed into a 
mere stepping stone for liuman merit ; and men are 
tausrht to look rather to themselves than to the Saviour, 
and to rely on their own doings, to the exclusion, or at 
least the depreciation of his all-glorious righteousness. 

'• We are accomited righteous before God,'' says the 
Church of England, only for the merit of our Lord and 
Saviour Jesus Christ by faith, and not for our own 
works or deservings: wherefore, that we are justified by 
faith only is a most wholesome doctrine, and very full 
of com.fort."6° Of the importance of right views of 
this doctrine no well-informed Protestant can entertain 
any doubt. Whatever else may be considered indifferent 
or non-essential, this cannot be. It is a foundation- 
principle ; error here is fatal. We may be mistaken in 
our views of the external or minor points of Christianity, 
and yet he saved ; hut if we build our hopes of ever- 
lasting life on any thing- short of the atonement of Christ, 
or " go about to establish our own righteousness," we 
are confiding in "refuges of lies," and must expect to 
"*'lie down in sorrow." " Other foundation can no 
man lay than that is laid, which is Chris.t Jesus " i 
Cor. iii. 11. 

The Apostle Paul has so clearly and fully explained 
tliis subject in his epistles to the Romans and the Ga- 
latians, that one might almost suppose it impossible to 
misapprehend him, and that whatever might be the fate 
of other truths, this would be transmitted, unimpaired^ 
From one generation to another. But there is reason to 
"believe that the scriptural view of justification was lost 
or obscured at a very early period in the history of the 
church. By the introduction of numerous ceremonies 
and ecclesiastical observances, a scrupulous attention 
lo which was held to be meritorious, the self-righteous 
-principle was daily fed and nourished; a sagacious 
and aspiring priesthood quickly perceiv^ed the advan- 
tage to be gained by keeping up the delusion ; and ..at 
length, by the just judgment of God, men came to 

fest the falsity of their reasoning" froni the fact, that they threaten 
others with the terrors of pxcommunication that they may not dare 
tfo'^perceive what they themeelves believe to be wrong." Calyia. 
Antidot. "* anp. p- 253. 
^^ Eleventh article. 



1 12 JUSTIFICATION. 

"believe their own lie," and the free ^race of God, the 
imputation of the Redeemer's righteousness, and justifi- 
cation bj faith in him, were clean banished away from 
the creed of Christendom. 

Such was the state of things in the early part of the 
sixteenth century, when the reformers entered on their 
splendid career. Convinced that a right understanding 
and hearty reception of this doctrine would ensure the 
downfall of the v^^hole fabric of self-righteousness and 
superstition, they exerted themselves to the utmost in 
explaining and defending it. It was their favourite sub- 
ject — that on which they were all agreed, and its vast 
importance w^as deeply felt and constantly urged. " The 
somme and hole cause of the v.^riting of this Epistle," 
said Tyndval, in his '' Prologe to the Romayns,'^ " is, to 
prove that a m.an is justified by fayth onely ; which 
^proposition whoso denyet\ to him is not onely this 
Epistle and al that Paul ivryteth^ hut also the hole 
Scripture so locked^ vp^ that he shall never understand 
it to his souFs health!'' Luther observes of this doctrine 
t^":it '^:t IS t!:3 Ls^d ccrner-stone which supports, naj^ 
gives existence and life to the church of God ; so that 
without it the church cannot subsist for an hour." — 
He calls ic lbs '^ only solid rockP '' This christian 
article," he writes, '^ can never be handled and incul- 
cated enough. If this doctrine fail and perish, the 
knowlodge of every truth in religion will fall and perish 
with it. On the contrary, if this do but flourish, all 
good things will also flourish, namely, true religion, the 
true worship of God, the glory of God, and a right 
knowledge of every thing which it becomes a Christian 
to know." ^^1 

That SEilvation is entirely owing to divine grace, and 
that the sinner is justified when he believes the gospel, 
are truths written as with a sunbeam in the Inspired Vo- 
lume. But they aie so opposed to the v/hole system of 
popery that none can be surprised at the earnestness 
with which the prelates and divines at Trent laboured 
to dilute thoir meanmg and explain them away. In 
elTecting this, they iir^t confounded justiflcation and 

Til Milner's Church history, vol. iv. p, 515, Hcott's Continuation 
ofMi)ner,vol. i. p. 5^7, 



JUSTIFICATION. H3 

sanctification, and by making the former include the 
latter (which they well knew their adversaries would 
deny) supposed that they had provided a ready and 
conclusive answer to those who held that man is justified 
by faith only. This disingenuous artifice can deceive 
no one. Protestants never maintained the absurd po- 
sition, that we are sanctified by faith only^ but they 
distinguish between things that differ. Justification is 
the foundation ; sanctincation, the building; in the for- 
mer the rebel is pardoned and reconciled; the latter is 
the obedience of a loyal subject: — ''by grace ye are 
saved, through faith/' explains the one; the other is 
thus described — '' we are his workmanship, created in 
Christ Jesus unto good works, which God hath before 
ordained, that we should walk in them."^^ 

Next, the council taught the necessity of " disposi- 
tions" and ''preparations," holding that they constitute 
a fitness for the favour of God; among these "disposi- 
tions," faith is but one out of seven, and faith, accord- 
ing to Roman Catholic doctrine, is believing God and 
the Church. Still further to "darken counsel," they 
connected justification with baptism, whether in the case 
of an infant or an adult. Is an individual distressed on 
account of si a ? If he was baptized in infancy, he is 
told that he was then justified, and that penance is now 
the path to pea,ce, the "second plank after shipwreck." 
If he was not baptized in infancy, as soon as that or- 
dinance is administered he is assured that he is safe. — 
He is not bidden to look to the cross of Christ ; nothing 
is said of the " blood that cleanseth from all sin ;" he 
has been washed in the " laver of regeneration ;" the 
"instrumental cause" of justification, and with this he 
is to be satisfied. Here is no room for the Apostolic de- 
claration, "Being justified by faith, we have peace with 
God through our Lord Jesus Christ i"^^ {i is shut out 
altogether. 

The consummation of impiety is the doctrine of hu- 
man merit, so explicitly and shamelessly set forth. Our 
blessed Saviour said, "When ye shall have done all 
those things v/hich are commanded j^ou, say, We are 
unprofitable servants ; we have done that which was our 

€2 Ephes. ii. 8—10. 63 Rom. v. 1, 

10* 



114 JUSTIFICATION. 

duty to do." 8 * The glorified spirits in heaven, the con- 
fessors and martyrs of the church, have *' washed their 
robes and made them white in the blood of the Lamb, 
therefore are they before the throne of God." ^ ^ Such 
is the language of Holy Writ. In direct opposition to 
this, the council of Trent declares, and Roman Catho- 
lics believe, that the good works of the justified man 
^' really deserve increase of grace, and eternal life !" 

The effect of these sentiments on the mind, and the 
influence it is intended they should exert, may be ascer- 
tained by a reference to the manner in which they are 
interwoven Vv^ith the benevolent efforts and devotional 
exercises of Roman Catholics. 

One specimen of the former will suffice. An insti- 
tution exists, called the " London Mission Fund," es- 
tablished " for the purpose of providing funds for the 
education of Pastors for the mission, and also to assist 
in the erection of chapels, or any work that might pro- 
mote the interests of religion." Liberality is thus re- 
commended and urged; — "Each person becoming a 
member enjoys the benefit of having the holy sacrifice 
offered up for him the first Sunday in every month at 
Virginia-street chapel ; and he also participates in the 
benefit of four masses, that are celebrated every week in 
the Bishop's College for its members and benefactors. — 
Such are the advantages, and such are the objects that 
are aimed at by this institution ; objects that should in- 
duce every Catholic who is sincerely attached to the faith 
of his ancestors, to seize with gladness this opportunity 
oi 'propitiating the favour of the Almighty ^ and laying 
up for himself immortal treasures in heaven^ ^ ^ 

The following extracts are taken from Challoner^s 
*' Garden of the Soul." A '' Morning Prayer" contains 
these expressions : " 1 desire by thy grace to make satis- 
faction for my sins by worthy fruits of penance; and I 
will willingly accept from thy hands whatever pains, 
crosses, or sufferings I shall meet with during the re- 
mainder of my life, or at my death, as just punishments 
of my iniquities ; begging that they may be united to 
the sufferings and death of my Redeemer, and sanctified 

64 Luke xvii. 10. 65 Rev. vii. 14, 15. 

66 Laity's Directory, 1830, p. 4. 



Jt/gT!FlCATION. 115 

by his passion, in which is all my hope for mercy, grace, 
and salvation." p. 31. ^'How very short the time of this 
life is, which is given us in order to labour for eternity, and 
to send before us a stock of good workSj on which ive may 
live for eternity}^ p. 201. The sick person is thus in- 
structed, "Beg that God would accept of all your pains 
and uneasiness, in union with the sufferings of your 
Saviour Jesus Christ, in deduction of the punishment 
due to your sins." p. 275. On these passages no com- 
ment is required : their design and tendency are suffi- 
ciently apparent. 

We add some specimens of the prayers prescribed in 
the Roman Missal. "Let our fasts, we beseech thee, O 
Lord, be acceptable to thee, that by atoning for our sins, 
they may both make us worthy of thy grace, and bring 
us to the everlasting effects of thy promise." " Receive, 
O Lord, we beseech thee, the prayers of the faithful, to- 
gether with these oblations; that by these duties of piety 
they may obtain eternal life." ^ '^ — "O God, who by in- 
numerable miracles hast honoured blessed Nicholas, the 
bishop ; grant, we beseech thee, that by his merits and 
i7iter cession we may be delivered from eternal flames."* ^ 
— " O God, who was pleased to send blessed Patrick, 
thy bishop and confessor, to preach thy glory to the 
Gentiles ; grant, that by his merits and intercession we 
may, through thy grace, be enabled to keep thy com- 
mandments." «» — "O God, who hast translated the bless- 
ed Dunstan, thy high priest, to thy heavenly kingdom; 
grant that we, by his glorious merit s^ may pass from 
hence to never-ending joys." « — " O God, who grant- 
est us to celebrate the translation of the relics of blessed 
Thomas, thy martyr and bishop; we humbly beseech 
thee that, by his merits and prayers^ we may pass from 
vice to virtue, and from the prison of this flesh to an eter- 
nal kingdom." ''I 

The reader has now before him the sentiments of the 
Roman Catholic church on the doctrine of justification ; 
and he sees the use that is made of these sentiments, 

67 Roman Missal for the use of the Laity, pp. 61, 337. 

68 Ibid. p. 527. 69 Ibid. p. 563. "70 Ibid. p. 585. 

71 Ibid. p. 614. The late Dr. Milner said of bishop Poynter, 
'' that he would give the universe to possess half his merit in the sight 
of God:' Laity's Directory, 1829, p. 74. 



116 JUSTIFICATION. 

and their practical tendency and effect. The conclu- 
sion is necessarily this — that he who thoroughly receives 
the Romish system, and imbibes its spirit, is an enemy 
to the ''righteousness of God, which is by faith;" he is 
instructed either to overlook the finished work of the Sav- 
iour, or to use it simply as the passport for his own 
doings, his fasts, his ahiis, his penance ; and his practi- 
cal reliance for eternal life is partly on his own merits, 
and partly on the merits of those saints whose aid he is 
taught to implore. We know that Roman Catholic ad- 
vocates attempt to represent the dogmas of their church 
as far less exceptionable than has been now stated, and 
would refuse to admit some of our Protestant infer- 
ences: but with their theories and unauthorized '"decla- 
rations" we have nothing to do ; we have gone to the 
highest authority for our information, and we challenge 
them to disprove our statements if they can. 

That such an exposition of the doctrine as the decree 
passed at Trent contains, should satisfy the Protestants, 
was neither intended nor expected. The bold avowal 
of human merit — the implied undervaluing of the Sav- 
iour's righteousness; the severe and uncompromising 
denunciation of truths which they had long held dear, 
convinced the reformers that their censures of' the Ro- 
man Catholic system were amply vindicated, and 
strengthened their attachment to those doctrines by the 
profession of which they were distinguished from their 
opponents — especially justification by faith — articulus 
stantisvel cadentis ecclesicE.'^^ 
, The canons and anathemas, it must be confessed, 

72 << Thus, indeed, they begin with saying, that they can be desi- 
rous of nothing but the honour of Christ: but the truth is, they leave 
him but httle of all which properly belongs to him. In fact, their de- 
finition embraces nothing but the trite dogma of the schools, men 
are to be justified partly by the grace of God and partly by their own 
works : this is done that they may appear a little more within bounds 
than Pelagius." Calvin. Antidot. ut sup. p. 259. 

Melancthon uses much stronger language : — " There is an article 
published by the synod of Trent respecting the righteousness of faithf 
which, in an audacious and impious manner condemns the words 
of the Apostle heard in your churches." — And again, " Let us trust 
to the assertions of God, and not listen to the decree of the council of 
Trent, which compels men to doubt after the manner of the disci- 
ples of Pyrrhus." Epistolse, pp. 556, 571. Ed. Lond. 1693. 



JUSTIFICATION, 117 

are sufficiently intelligible; but the decree itself was in 
several instances purposely rendered ambiguous, that it 
might include the diffeiing sentiments of the divines and 
prelates. Of this ambiguity no other proof is needed 
than the publications that were issued shortly after by 
Catharin and Soto. The latter, in a work ''on nature 
and grace," maintained that man cannot have an entire 
and absolute certainty of being in a justified state : the 
former argued in favour of that certainty. Andrew Ve- 
ga also published voluminous ''Commentaries" on the 
decree, in the course of which he controverted many of 
Soto's sentiments. These authors dedicated their works 
to the council : in support of their conflicting notions 
they appealed to its decree on justification, in preparing 
which they themselves were concerned, and yet inter- 
preted it differently, each in favour of his own scheme ! 
Cardinal Santa Croce sided with Catharin ; De Monte 
professed to be neutral. ''^^ Where was the boasted in- 
fallibility of the church ? 

In passing the doctrinal decree the fathers were nearly 
unanimous. '^ ^ But when their votes w^ere required for 
the decree of reformation, there was such difference 
and opposition of sentiment, such confusion and uproar, 
that the legates dismissed the assembly without pass- 
ing the decree. After undergoing frequent revision 
and amendment, it was at length suffered to be pub- 
lished, about six weeks after the session. '^ ^ The prin- 
cipal enactment related to residence. Patriarchs, Arch- 
bishops, and Bishops, were directed to reside in their 
respective sees under the penalties inflicted by the an- 
cient canons; if they were absent six months, a fourth 

73 Sarpi, s. 80, 83. Pallav. lib. viii. c. 19. s. 16. Du Pin, cent. xvi. 
book 5. 

'3'4 One prelate was determined to signalize his zeal in an extra- 
ordinary manner. Instead of contenting himself with the ordinary 
expression of assent, he wrote thus: **I, archbishop of Turia, vene- 
rate this holy and catholic doctrine concerning justification : and 
thus I faithfully and heartily receive it. So may God always think 
fit to justify me. Amen. And whatever this holy council of Trent 
assents to, I assent to : whatever it condemns, I condemn. This I 
have subscribed with my own hand." Le Plat, iii. 495. 

75 Pallav. lib. ix. c. 1, 2. 



118 JUSTIFICATION. 

part of the year's revenue might be confiscated; if 
twelve months, one-half; and they were further enjoin- 
ed to enforce residence on the lower orders of the cler- 
gy. But ''just and reasonable causes" of absence were 
excepted ; and indulgences and dispensations remained 
in full force, so that provision was made for the dis- 
charge of the official duties of the absentee. Ample 
scope was thus afforded for evasion of the decree, 
and it was found necessary to recur to the subject again 
in subsequent sessions. 



119 



CHAPTER VI. 



THE SACRAMENTS. — BAPTISM. CONFIRMATION', 

Discussions on the doctrine of the Sacraments, and on baptism and 
confirmation — Debates on plurahties — Memorial presented by the 
Spanish bishops — Seventh Session — Decreeonthe sacraments, 
and on baptism and confirmation — also on reform, chiefly plurali- 
ties — Infectious fever at Trent — Resolution taken to transfer the 
Council to Bologna — Eighth Session — The Spanish bishops re- 
fuse to leave Trent — Observations on the transfer — Indignation 
of the Emperor — Proceedings at Bologna — Ninth and Tenth 
Sessiosts — Diet of Augsburg — Submission of the Protestants 
procured — The Pope refuses to restore the Council to Trent 
— The Emperor protests against it — The interim — Suspension of 
the Council — Death of the Pope. 

At the first general congregation held after the sixth 
session, it was resolved that the subject of the sacra- 
ments should be next considered, and in connexion with 
it the question of episcopal residence, chiefly with a 
view to the reformation of those abuses bj which it was 
hindered. These subjects were committed to two sepa- 
rate congregations : doctrine was discussed hy the di- 
vines, discipline by the doctors of the canon law : over 
the former Santa Croce presided, and De Monte over 
the latter. 

The fathers were pretty generally agreed respecting 
the number of the sacraments. It was held that they 
were neither more nor fewer than seven, viz. baptism, 
confirmation, the eucharist, penance, extreme unction, 
orders, and matrimony. In support of this number, 
nothing better could be adduced than tradition and fan- 
ciful analogies ; "^ ^ for though it was endeavoured to be 
proved that all the seven sacraments were instituted by 

76 It was argued, for instance, that seven is a perfect number; 
since there are seven days in the week, seven excellent virtues, se- 
ven deadly sins, seven planets, &c. Sarpi, 1. ii. s. 85. Such cogent 
reasoning was irresistible ! 



120 THE SACRAMENTS. 

the authority of Jesus Christ, it is perfectly obvious that 
the record of the institution is not to be found in the New- 
Testament. 

There was also an entire unanimity in the condem- 
nation of the reformers, for denying that the sacraments 
confer grace. But they were not united in their expo- 
sitions of the manner in which this effect is produced. 
The divines generally maintained that grace is acquired 
in two ways : — it may flow from the good disposition of 
the recipient — this is grace ex opere operantis: or it may 
be produced by a supposed virtue in the sacrament it- 
self, as baptism bestows grace on infants and idiots, and 
extreme unction on the unconscious sick and dying — 
this is grace ex opere operato. Here the Dominicans 
and Franciscans differed widely in their explanations. 
The former asserted that the sacraments possess in 
themselves an efficacious power, producing in the soul 
a disposition to receive grace, and that they contain 
grace as the effect is contained in the cause. The latter 
denied this efficacious power, and held that the virtue of 
the sacraments consists solely in the promise of God to 
confer grace when they are administered, and conse- 
quently that grace does not flow from any actual energy 
in the sacrament itself, but from the promise of God, 
who has connected both together. Long and angry 
disputations resulted: each party charged the other 
with heresy, and the legates were compelled to seek the 
interference of the Pope, to curb the violence of the 
monks, and restrain their ungovernable fury. 

Baptism, confirmation, and orders, are supposed by 
the Ron^ish church to produce a peculiar and indelible 
effect on the partj^, called the impression of a character. 
The divines at Trent were divided on this subject: whe- 
ther to call it a spiritual power, a habit, a disposition, a 
relation, or a quality, they could not agree ; nor were 
they unanimous respecting its seat, some placing it in 
the essence of the soul, some in the mind, others in the 
will, and a fourth class in the hands and tongue. Je- 
rome Oleaster thought that tiie sacraments impart a 
twofold spiritual quality, the one termed a ''character," 
and the other an "ornament;" the first being indelible, 
the second, not ; that the saciaments which confer the 
first are never to be repeated, but that the rest are to be 



BAPTISM — CONFIRMATION. 121 

resorted to again when the effect is lost, in order to its 
recovery. '^ '^ 

Much was said respecting the iiitention of the mi- 
nister from whom a sacrament is received. It was 
generally thought that the validity of the sacrament 
depends on that intention being rightly directed, in 
default of which the ceremony is null, and all its pre- 
sumed benefits lost. Ambrose Catharin laboured hard 
to procure some modification of this sentiment. He 
dwelt on the pernicious consequences that must ensue 
if the decree were so constructed. A priest might be 
an infidel or a hypocrite: in such a corrupt age, it was 
to be feared there were many of that description. These 
individuals would mean nothing less in the administra- 
tion of the sacraments than w^hat the church intended^ 
and would commonly administer them with secret deri- 
sion and contempt. But if the inward intention of the 
priest were essential, how sad must be the condition of 
those who had received baptism, absolution, extreme 
unction, &c. from an ungodly administrator, and who 
must be deemed to be in an unchristianised state ! He 
therefore thought it should be sufficient if the forms pre- 
scribed by the church were duly observed, whatever 
might be the intention of the priest ; but the majority 
were of a diflferent mind.'^^ 

As it was soon found impracticable to comprise the 
whole of the sacraments in one decree, it was decided 
that only baptism and confirmation should be then dis- 
cussed. There was scarcely any division of sentiment 
on these topics. ''^ When the debates had finished, 
canons were prepared, backed with anathemas, as in the 
preceding session, and so dexterously formed, by the 
use of general and vague expressions, as to include the 



'^'7 Sarpi, ut sup. s. 86. 

^^ Sarpi, ut sup. Pallav, 1. ix. c. 6. s. 4. 

^^ Cardinal Cajetan, writing on baptism, had supposed that infants 
dying in the birth might be saved if a benediction in the name of the 
Trinity was pronounced upon them, baptism in such cases being 
plainly impossible. It was not thought necessary to condemn this 
notion. Nevertheless, the passage containing it was afterwards or- 
dered to be expunged by Pope Pius V. The infaUible Pope de- 
tected heresy where the infallible council bad not discerned it ! Pal- 
lav. mt sup. c. 8. s. 1—3. 

11 



122 THE SACRAMENTS. 

several varieties of Roman Catholic opinion, and con- 
demn none but Protestants. All parties were satisfied 
with the manner in which this part of the decree was 
executed ; but when a similar attempt was made in pre- 
paring explanatory chapters, as on justification, there 
was so much difiicultj in combining opposite sentiments, 
that the project was abandoned, and canons only were 
published. 

While the divines were employed in their theological 
discussions, the canonists were equally busy in prepar- 
ing the decree of reformation. But it was impossible 
to meet the views and wishes of all the prelates, espe- 
cially the Spaniards, who had determined to make a 
bold stand against the usurpations of the Pope, and to 
put a stop; if possible, to the aggrandizement of the 
regulars. In addition to their just complaints on this 
head, the scandalous intrigues and rapacious exactions 
of the court of Rome gave great and general offence. 
Almost any thing could be accomplished by money and 
influence ; and the decrees and canons of ancient coun- 
cils were unceremoniously set aside, when some needy 
favourite or busy tool of the papacy was to be enriched. 

These evils v/ere attacked with much vigour. The 
prelates revived the discussion of the divine right of 
residence, which, if it were once determined and de- 
clared, would destroy most of the alleged abuses. But 
here they were treading on forbidden ground. They had 
touched the Pope's prerogative ; and De Monte told 
them, with an angry and haughty air, that they must 
not presume to meddle with this subject : such was the 
will of the Pontiff, and he must be obeyed. Besides, 
too severe a reformation would not suit the times ; they 
must consider what was possible, as well as what was 
proper, so 

It was agreed that their attention should be princi- 
pally confined to the abuses arising out of pluralities. 
The disease was universally acknowledged ;S' every 
one w^as ready to prescribe for it, and each thought his 
owm remedy the best. While some wished all pluralities 
to be declared unlawful, others thought it sufficient to 



80 Sarpi, s. 84. Pallav. 1. ix. c. 1. s. 10. 

81 Thirty or forty benefices were sometimes enjoyed by one person 1 



BAPTISM — CONFIRMATION. 123 

quash such dispensations, commendamSj and unions for 
life, as had been evidently granted on considerations of 
private emolument alone. The bishop of Albenga de- 
precated the enactment of an ex post facto lavv^, and 
recommended that they should only legislate for the 
future. Those who held the divine right of residence, 
maintained the unlawfulness of pluralities in the same 
sense : their opponents regarded it as a question of ec- 
clesiastical right only. The bishop of Astorga hoped, 
that however they might differ on some points^ they 
would at least agree in prohibiting commendams and 
unions for life, which he^tigmatised as the fruits of ava- 
rice and ambition, and said that it would be shameful to 
preserve abuses so pernicious. But the Italian bishops, 
the Pope's devoted servants, would not consent to any 
thing beyond a very partial and moderate reform. ^ 2 

Perceiving that their wishes were either resisted or 
evaded, the Spanish prelates held a private meeting at 
the close of one of the congregations, and determined to 
present in writing a full and formal statement of all their 
demands. V/hen the legates received the document, ^ ^ 
they were greatly disconcerted. In a letter to the Pope, 
inclosing the paper, they told his holiness that the bi- 
shops were becoming bolder every day ; that they spoke 
of the cardinals with little respect, and even dared to 
insinuate that he himself intended only to amuse the 
v/orld with vain hopes, instead of accomplishing a tho- 
rough reform ; and that it would soon be very difficult 
to restrain them, especially as they had begun to hold 
secret meetings. After consulting with the cardinals, 
the Pope replied, expressing entire satisfaction with the 
conduct of his representatives, and leaving it to them 10 
decide according to circumstances, as they judged best 
for the interests of the holy see. Santa Croce would 
have made some concessions, but De Monte maintained 
the contrary opinion with so much warmth, that his 



82 Sarpi, s. 88. 

83 The Spanish bishops demanded the unequivocal declaration of 
the divine right of residence, and that the same should be enforced 
on all ecclesiastics, from cardinals to the lowest ranks — the utter 
abolition of pluralities — and the revocatiojj of all dispensations and 
unions for life. 



124 THE SACRAMEI^T^. 

colleague yielded, and the decree was prepared acct^rd- 
inglj. 8 4 

The legates had inserted in the prologue the follow- 
ing clause: "saving in all things the authority of the 
apostolic see." This plainly nullified the whole, since 
it would be worse than useless to issue enactments which 
the Pope might afterwards dispense with by a stroke of 
his pen. Nevertheless, though vigorously opposed by 
the reforming party, the clause was suffered to remain. 
Various attempts were made to procure a more exten- 
sive reform than the decree contemplated, but they were 
entirely ineffectual. Some were afraid to speak their 
minds freely ; some were gained by flattery, or cajoled 
by assurances that the Pope himself would remedy all 
evils ; and the decree was in consequence approved by 
a large majority.^ ^ 

The seventh session was held March 3. No sermon 
was delivered, as the bishop of St. Marc, who had been 
appointed to preach, was detained at his lodgings by a 
violent cold, and no one was able to ascend the pulpit 
at so short a notice. The doctrinal decree was divided 
into three parts, of which the first treated of the sacra-^ 
ments in general. It is as follows : — 

" In order to complete the exposition of the wholesome 
doctrine of justification, published in the last session by 
the unanimous consent of the fathers, it hath been 
deemed proper to treat of the holy sacraments of the 
church, by which all true righteousness is at first im- 
parted, then increased, and afterwards restored, if lost. 
For which cause the sacred, holy, secumenical and ge- 
neral Council of Trent, lawfully assembled, &c. abiding 
by the doctrine of the sacred scriptures, the tradition of 
the apostles, and the uniform consent of other councils, 
and of the fathers, hath resolved lo frame and decree 
these following canons, in order to expel and extirpate 
the errors and heresies respecting the most holy sacra- 
ments, which have appeared in these times — partly 
the revival of heresies long ago condemned by our an- 
cestors — partly new inventions — and have proved highly 
detrimental to the purity of the Catholic church and the 
salvation of souls. The remaining canons, necessary to 

84 Sarpi, s. 89, 93. 85 Ibid. a. 94. 



BAPTISM CONFIRMATION. 125 

the completion of the work, will be published hereafter, 
bj the help of God. 

'' Canon 1. Whoever shall affirm that the sacraments 
of the new law were not all instituted by Jesus Christ 
our Lord, ^ ^ or that they are more or fewer than seven, 
namely, baptism, confirmation, the eucharist, penance, 
extreme unction, orders, and matrimony, ^ '^ or that any 
of these is not truly and properly a sacrament : let him 
be accursed. 

^^ 2. Whoever shall affirm that the sacraments of the 
new law only differ from those of the old law, in that 
their ceremonies and external rites are different : let him 
be accursed. 

" S. Whoever shall affirm that these seven sacra- 
ments are in such sense equal, ^ ^ that no one of them is 



■86 '* Justification comes from God; the sacraments are the won- 
derful instruments of justification; one, and the same God in Christ 
must, therefore, be the author of justification and of the sacraments. 
The sacraments, moreover, contain a power and efiicacy which 
reach the inmost recesses of the soul ; and as God alone has power 
to enter into the sanctuary of the heart, he alone, through Christ, is 
manifestly the author of the sacraments." Catechism, p. 149. 

87 " The sacraments then of the Catholic church are seven, as is 
proved from Scripture, from the unbroken tradition of the fathers, 
and from the authoritative definitions of councils. Why they are 
neither more nor less, may be shown, at least with some degree of 
probability, even from the analogy that exists between natural and 
spiritual life. In order to exist, to preserve existence, and to con- 
tribute to his own and the public good, seven things seem necessa- 
ry to man — to be born, to grow, to be nurtured, to be cured when 
sick, when weak to be strengthened, as far as regards the public 
weal to have magistrates invested with authority to govern, and 
finally, to perpetuate himself and his species by legitimate off*spring. 
Analogous then , as all these things obviously are, to that life by which 
the soul lives to God, we discover in them a reason to account for 
the number of the sacraments." The writers proceed to show that 
by baptism we are born again ; by confirmation we grow ; by the 
eucharist, are nurtm-ed, &c. Catechism, p. 147. 

88 '' All and each of the sacraments, it is true, possess an admirable 
efficacy given them by God ; but it is well worthy of remark, that 
all are not of equal necessity or of equal dignity, nor is the signifi- 
cation of all the same. Amongst them are three of paramount ne- 
cessity, a necessity, however, which arises from different causes:" 
these are baptism, penance, and orders. '' But, the dignity of the 
sacraments considered, the eucharist, for holiness, and for the num- 
ber and greatness of its mysteries, is eminently superior to all the 
rest." Catechism, p. 148. 



126 THE sacrami:nts. 

in any respect more honourable than another : let him 
be accursed. 

"4. Whoever shall affirm that the sacraments of the 
new law are not necessary to salvation, but superfluous; 
or that men may obtain the grace of justification by 
faith only, without these sacraments (although it is 
granted that they are not all necessary to every indiv- 
dual:)8 9 let him be accursed. 

" 5. Whoever shall affirm that the sacraments were 
instituted solely for the purpose of strengthening our 
faith : let him be accursed. 

"6. Whoever shall affirm that the sacraments of the 
new law do not contain the grace which they signify ; 
or that they do not confer that grace on those who place 
no obstacle in its way ; as if they were only the external 
signs of grace or righteousness received by faith, and 
marks of Christian profession, whereby the faithful are 
distinguished from unbelievers:^ ^ let him be accursed. 

" 7. Whoever shall affirm that grace is not always 
conferred by these sacraments, and upon all persons, as 
far as God is concerned, if they be rightly received ; but 
that it is only bestowed sometimes, and on some per- 
sons : let him be accursed. 

" 8. Whoever shall affirm that grace is not conferred 
by these sacraments of the new law, by their own 
power [ex opere operato ;] but that faith in the divine 
promise is all that is necessary to obtain grace : let him 
be accursed. 

" 9. Whoever shall affirm that a character, that is, a 
certain spiritual and indelible mark, is not impressed on 
the soul by the three sacraments of baptism, confirma- 

89 Orders, for instance, are peculiar to the priesthood. 

90 i' They [the sacraments] possess an admirable and unfailing 
virtue to cure our spiritual maladies, and communicate to us the in- 
exhaustible riches of the passion of our Lord." — " The principal 
effects of the sacraments are two. sanctifying grace, and the charac- 
ter which they impress.'' Of the former, it is observed, " how so great 
and so admirable an effect is produced by the sacraments, that, to 
use the words of St. Augustine, water cleanses the body and reach- 
es the heart;" this, indeed, the mind of man, aided by the light of 
reason alone, is u nequal to comprehend. It ought to be an estabhsh- 
ed law, that nothing sensible can, of its own nature, reach the soul ; 
but we know by the light of faith, that in the sacraments exists the 
power of the Omnipotent, effectuating that which the elements cannot 
qfihemsdves accomplish,^' Catechism, p» 152, 155, 



BAPTISM — CONPRIMATION. 127 

tion, and orders; for which reason they cannot be re- 
peated:^ ^ let him be accursed. 

^^ 10. Whoever shall affirm that all Christians have 
power to preach the word and administer all the sacra- 
ments : let him be accursed. 

" 11. Whoever shall affirm that when ministers per- 
form and confer a sacrament, it is not necessary that 
they should at least have the intention to do what the 
church does: 32 \qi i^{^ \)q accursed. 

" 12. Whoever shall affirm that a minister who is in 
a state of mortal sin, does not perform or confer a sacra- 
ment, although he observes every thing that is essential 
to the performance and bestowment thereof: let him be 
accursed. 

" 1 3. Whoever shall affirm that the received and ap- 
proved rites of the CathoUc Church, commonly used in 
the solemn administration of the sacraments, may be 
despised, or omitted, without sin, by the minister, at his 
pleasure; or that any pastor of a church may change 
them for others : let him be accursed." 

It will be seen that the decree contains no definition 
of a sacrament. This deficiency is supplied in the 

91 " When the apostle says, * God has anointed us, who hath 
also sealed us, and given the pledge of the Spirit ia our hearts,' he 
clearly designates' by the word ' sealed,' tiiis sacramental character, 
the property of which is to impress a seal and mark on the soul. This 
character is, as it were, a distinctive and indelible impression stamp- 
ed on the soul.". . . .It "has a twofold effect; it qualifies us to re- 
ceive or perform something sacred, and distinguishes us one from 
another." Catechism, p. 154. Calvin says of it, "It is more like 
the incantations of a magician than the sound doctrines of an Apos- 
tle." Antidot. p. 257. 

92 " Representing, as he does, in the discharge of his sacred func- 
tions, not his own, but the person of Christ, the minister of the 
sacraments, be he good or bad, validly consecrates and confers the 
sacraments, provided he make use of the matter and form instituted 
by Christ, and also observed in the Catholic church, and intends 
to do what the church does in their administration." Catechism, 
p. 150. 

"If the intention of the minister is of such vital importance, no 
one of us who can now confidently approach the holy table, would 
dare to place a firm reliance on the ceremony of his baptism. I 
have only this respect for the sacred institution of the holy Christ, 
that if an Epicurean, who at heart ridiculed the whole ceremony, 
should lawfully administer to me the sacrament commanded by 
Christ, and according to the form instituted by him — I should not 
doubt that the bread and the cup offered me by him were the true 
eymbols of the Wj and blood of Christ." Calvin. Antidot. ut sup. 



128 THE SACRAMENTS. 

catechism, where it is asserted that a sacrament " is a 
thing subject to the senses, and possessing, by divine 
institution, at once the potver of signifying sanctity 
and justice^ and of imparting both to the receiverP ^ ^ 
As the administration of the sacraments is the preroga- 
tive of the priesthood, it will be observed how admirably 
this doctrine is adapted to exalt the sacerdotal order, 
which, by the way, is the leading principal of the Roman 
Catholic system. The religion of the New Testament 
consists of faith and holiness: ^' faith cometh by hear- 
ing, and hearing by the word of God ;" and faith '^pu- 
rifieth the heart." Here is beautiful simplicity ; but 
what a complex affair is the religion of Rome — (if it 
be not a prostitution of that venerable name to apply it 
in this connexion!) We find baptism and the Lord's 
supper in the word of God : the one an initiatory ordi- 
nance, the other commemorative; as for the remaining 
five sacraments, so called, scripture knows nothing of 
them, as such, and to affirm that they were all insti- 
tuted by our Lord Jesus Christ, is to be guilty of glaring 
falsehood. 

Baptism was the subject of the second part of the 
decree. 

^^ Canon 1. Whoever shall affirm that the baptism 
of John had the same virtue as the baptism of Christ ; 
let him be accursed. 

" 2. Whoever shall affirm that real and natural water 
is not necessary to baptism, ^ * and therefore that those 



93 Catechism, p. 141. 

94 " The pastor will, teach that water, which is always at hand 
and within the reach of all, was the fittest matter of a sacrament 
which is essentially necessary to all ; and also that water is best 
adapted to signify the effect of baptism. It washes away unclean- 
ness, and is, therefore, strikingly illustrative of the virtue and effi- 
cacy of baptism, which washes away the stains of sin. We may 
also add, that like water which cools the body, baptism in a great 
measure extinguishes the fire of concupiscence in the soul..".... 
*' Our Lord, when baptized by John, gave to the water a power of 
sanctifying. Should we, however, ask how our Lord has endowed 
water with a virtue so great, so divine ; this indeed is an inquiry 
which transcends the power of the human understanding. That 
when our Lord was baptized, water was consecrated to the salutary 
use of baptism, deriving although instituted before the passion, all 
its virtue and efficacy from the passion, which is the consumma- 
tion, as it were, of all the actions of Christ — this, indeed, we suf- 
ficiently comprehend." Catechism, p. ICO, 105. 



BAPTISM — CONFIRMATION. 129 

words of our Lord Jesus Christ, ^ Unless a man be born 
again of water and the Holy Ghost,' (John iii. 5.) are 
to be figuratively interpreted: let him be accursed. 

'' 3. Whoever shall affirm that the true doctrine of 
the sacrament of baptism is not in the Roman church, 
which is the mother and mistress of all churches : let 
him be accursed. 

'' 4. Whoever shall affirm that baptism, when admi- 
nistered by heretics, in the name of the Father, and of 
the Son, and of the Holy Ghost, with the intention to 
do what the church does, ^ ^ is not true baptism ; let him 
be accursed. 

" 5. Whoever shall affirm that baptism is indifferent, 
that is, not necessary to salvation: ^^ let him be ac- 
cursed. 

"6. Whoever shall affirm that a baptized person 
cannot lose grace, even if he wishes to do so, how griev- 
ously soever he may sin, unless indeed he becomes an 
infidel : let him be accursed. 

" 7. Whoever shall affirm that the baptized are by their 
baptism brought under obligation to faith only, and not 
to the observance of the whole law of Christ : let him 
be accursed. 

"8. Whoever shall affirm that the baptized are free 
from all the precepts of holy church, either written or 
delivered by tradition, so that they are not obliged to 
observe them, unless they will submit to them of their 
own accord : let him be accursed. 

" 9. Whoever shall affirm that men are so to call to 
mind the baptism they have received, as to understand 
that all vows made after baptism are null and void, by- 
virtue of the promise made in that baptism ; as if by 

^ Bellarmine expounds it thus : by " the church" is not meant 
the Roman church, but the true church, as understood by the admi- 
nistrator; so that when a minister of the church of Geneva, for in- 
stance, baptizes any one, he intends to do what the church does, that 
is, the church of Geneva, which he holds to be the true church. De 
Sacramentis in Genere, 1. i c. 27. There was a reason for this ap- 
parent hberality : see note 99. 

96 « The law of baptism, as established by our Lord, extends to 
all, insomuch that, unless they are regenerated by the grace of bap- 
tism, be their parents, Christians or infidels, they are born to eternal 
misery and everlasting destruction." Catechism, p. 171, 



130 THE SACRAMENTS. 

such vows any injury were done to the faith which]they 
professed, or to their baptism itself: let him he ac- 
cursed. 

^' 10. Whoever shall affirm that all sins committed 
after baptism are forgiven, or become venial, solely by 
the remembrance of that baptism, or faith therein i^"^ 
let him be accursed. 

^'11. Whoever shall affirm that baptism, truly and 
regularly administered, is to be repeated when a man is 
brought to repentance, who has denied the faith of 
Christ, after the manner of the infidels : let him be ac- 
cursed. 

" 12. Whoever shall affirm that no one ought to be 
baptized, but at the age at which Christ vv^as baptized, 
or in the article of death : let him be accursed. 

" 13. Whoever shall affirm that children are not to 
be reckoned among the faithful by the reception of bap- 
tism, because they do not actually believe ; and there- 
fore that they are to be re-baptized when they come to 
years of discretion ; or that, since they cannot personally 
believe, it is better to omit their baptism, than that they 
should be baptized only in the faith of the church i^^ 
let him be accursed. 

^' 14. Whoever shall affin'm that when these baptized 

97 It is obvious that this canon is directed against those who deny 
the necessity of penancp.. !< 

93 '< That when baptizod they receive the mysterious gifts of faith 
cannot be matter of doubt ; not that they believe by the formal assent 
of the mind, but because their incapacity is supplied by the faith of 
their parents, if the parents profess the true faith; if not, (to use the 
words of St. Augustine) ^by that of the universal society of the 
saints:' for they are said, with propriety, to be presented for baptism 
by all those to v/hom their initiation in that sacred rite was a source of 
joy, and by whose charity they are united to the communion of the 

Holy Ghost." Catechism, p. 173 " Insane persons, who are 

favoured with lucid intervals, and during these lucid intervals, ex- 
press no wish to be baptized, are not to be admitted to baptism, unless 
in extreme cases, when death is apprehended. In such cases, if, 
previously to their insanity, they gave intimation of a wish to be 
baptized, the sacrament is to be administered : without such intima- 
tion previously given, they are not to be admitted to baptism ; and 
the same rule is to be followed with regard to persons in a state of 
lethargy. But if they never enjoyed the use of reason, the authority 
and practice of the church decide that they are to be baptized in the 
faith of the church, on the same principle that children are baptized, 
before they come to the use of reason." Ibid. p. 175. 



BAPTISM — CONFIRMATION. 131 

cliildren grow up, they are to be asked whether they 
will confirm the promises made by their godfathers in 
their name at their baptism ; and that if they say they 
will not; they are to be left to their own choice, and not 
to be compelled in the mean time to lead a Christian 
life, by any other pmiishment than exclusion from the 
eucharist and the other sacraments, until they repent : ^ ^ 
let him be accursed.'^ 

Other opinions and practices connected with this sa- 
crament are detailed in the '^Catechism;" they must 
be briefly noticed. 

The mode of baptism is declared to be indifferent. 
"According to the common practice of the church, 
baptism may be administered by immersion, infusion, or 
aspersion : administered in either of these forms, it is 
equally valid. In baptism, water is used to signify the 
spiritual ablution which it accomplishes, and on this 
account, baptism is called by the apostle a 'laver.' This 
ablution takes place as effectually by immersion, which 
was for a considerable time the practice in the early 
ages of the church, as by infusion, which is now the 

99 <« Every moiiiber of the church of Rome is bound to believe that 
all baptized persons are liable to be compelled, by punishment^ to be 
Christians; or, v/hat is the same in Roman Catholic divinity, spiri- 
tual subjects of the Pope. It is indeed curious to see the Council of 
Trent, wrho passed that law, prepare for the free and extended action 
of its claims by an unexpected stroke of liberality. In the session on 
baptism, the Trent fathers are observed anxiously securing to Protes- 
tants the privilege of true baptism:" [see Canon 4.] ''Observe 
now the consequences of this enlarged spirit of concession, in the 
two subjoined canons :" [See Canons 8 and 14.] Thus the council 
" has converted the sacrament of baptism into an indelible brand of 
slavery : whoever has received the waters of regeneration, is in the 
thrall of her who declares that there is no other church of Christ. 
She claims her slaves wherever they may be found, declares them 
subject to her law^s, both written and traditional, and, by her infal- 
lible sanction, dooms them to indefinite punishment, till they shall 
acknowledge her authority and bend their necks to her yoke. Suck 
is, has been, and will ever &e, the doctrine of the Roman Catholic 
church ; such is the belief of her true and sincere members ; such 
the spirit that actuates her views, and which by every possible means 
she has always spread among her children. Him that denies this 
doctrine, Rome devotes to perdition. The principle of religious ty- 
ranny, supported by persecution, is a necessary condition of Roman 
Catholicism : he who revolts at the idea of compelling belief by pu- 
nish ment, is severed at once from the communion of Rome." Prac- 
tical and Internal Evidence against Catholicism, p. 121 — 124. 



132 THE SACRAMENTS. 

general practice, or by aspersion, which was the man- 
ner in which Peter baptized, when he converted and 
gave baptism to ^ about three thousand souls.' It is 
also matter of indifference to the validity of the sacra- 
ment, whether the ablution is performed once or thrice ; 
we learn from the epistle of St. Gregory the Great to 
Leander, that baptism was formerly, and may still be 
validly administered in the church in either way."^ 

The ministers of the sacrament are bishops and 
priests, by right of office; deacons, by permission of 
the bishop or priest ; in case of necessity, all persons, 
" even the laity, men and women, to whatever sect they 
may belong. This power extends, in case of necessity, 
even to Jews, infidels, and heretics ; provided, however, 
they intend to do what the Catholic church does in that 
act of her ministry.". . . " Let not the faithful, however, 
imagine that this office is given promiscuously to all, 
so as to supersede the propriety of observing a certain 
order amongst those who administer baptism : when a 
man is present, a woman; when a clerk, a layman; 
when a priest, a simple clerk should not administer this 
sacrament. Midwives, however, when accustomed to 
its administration, are not to be found fault with, if 
sometimes, when a man is present, who is unacquainted 
with the manner of its administration, they perform what 
may otherwise appear to belong more properly to men."^ 
It has been found necessary to limit the number of 
sponsors to one male or female, or at most, to one male 
and one female ; chiefly, " to prevent the multiplication 
of affinities, which must impede a wider diffusion of 
society by means of lawful marriage;" for the adminis- 
trator contracts a spiritual affinity with the candidate, 
and the sponsor with the godchild and its parents, " so 
that marriage cannot be lawfully contracted by them, 
and if contracted, it is null and void." ^ 

The ceremonies with which the church of Rome ha» 
encumbered baptism, may be reduced to three heads : 
such as are observed before coming to the font — such 
as are used at the font — and those which immediately 
follow the administration. 

1 Catechism, p. 164. « Ibid. p. 167, 168. 

3 Ibid. p. 170, 171. 



BAPTISM. — OONfl^iyf ATION. 1 33 

In the first place, the water is prepared, and '' con- 
secrated with the oil of mystic imction ;" this is most 
commonly done at the festivals of Easter and Pentecost, 
The person to be baptized is brought or conducted to 
the door of the church, and is prohibited entrance, " as^ 
unworthy to be admitted into the house of God, until 
he has cast off the yoke of the most degrading servitude 
of Satan, devoted himself unreservedly to Christ, and 
pledged his fidelity to the just sovereignty of the Lord 
Jesus." Catechetical instruction follows: "if the per- 
son to be instructed be an adult, he himself answers the 
interrogatories ; if an infant, the sponsor answers ac- 
cording to the prescribed form, and enters into a solemn 
engagement for the child." Next comes exorcism, con- 
sisting of "words of sacred and religious import, and 
of prayers; and is used to expel the devil, to weaken 
and crush his power." Salt is put into the mouth, inti- 
mating that '^by the doctrines of faith, and by the gift 
of grace, he shall be delivered from the corruption of 
sin, experience a relish for good works, and be nurtured 
with the food of divine wisdom." Tlie forehead, eyes-^ 
breast, shoulders, ears, are signed with the sign of the 
cross, " to declare, that by the mystery of baptism the 
senses of the person baptized are opened and strength- 
ened, to enable him to receive God, and to understand 
and observe his commandments." The nostrils and 
ears are touched with spittle: " by this ceremony we 
understand, that as sight was given to the bhnd man 
mentioned in the gospel, whom the Lord, having spread 
clay on his eyes, commanded to wash them in the waters 
of Siloe ; so by the efiicacy of holy baptism, a light is- 
let in on the mind^ which enables it to discern heavenly 
truth" 

At the font, the person to be baptized is asked, " dost 
thou renounce Satan? '^ and all his works?" "and all 
his pomps?" To each question, " he, or the sponsor 
in his name, replies in the afiirmative." Next, he is 
anointed with the oil of catechumens — " on the breast, 
that by the gift of the Holy Ghost he may lay aside 
error and ignorance, and receive the true faith; for 
*the just man liveth by faith' — on the shoulders, that 
by the grace of the Holy Spirit he may be enabled to 
shake off negligence and torpor, and engage actively m 

12 



134 THE SACRAMENTS. 

the performance of good works; 'for faith without 
works is dead.' " The apostles' creed, in the form of 
questions, is then propounded to him, and beHef is sig- 
nified, personally or by the sponsor. Upon this baptism 
is administered. 

After baptism, the crown of the head is anointed with 
chrism, "thus giving him to understand, that from the 
moment of his baptism he is united as a member to 
Christ, his head, and engrafted on his body ; and that 
he is therefore called a Christian, from Christ, as Christ 
is so called from Chrism." A white garment is put on 
him, with these words, "receive this white garment, 
which mayest thou carry unstained before the judgment- 
seat of our Lord Jesus Christ, that thou mayest have 
eternal hfe. Amen." Infants receive only a white ker- 
chief, accompanied with the same words. " According 
to the doctrine of the holy fathers, this symbol signifies 
the glory of the resurrection to which we are born by 
baptism, the brightness and beauty with which the soul, 
when purified from the stains of sin, is invested, and the 
innocence and integrity which the person who has re- 
ceived baptism should preserve through life." A burn- 
ing light is put into the hand, " to signify that faith 
received in baptism, and inflamed by charity, is to be 
fed and augmented by the exercise of good works." — 
Lastly, a name is given " which should be taken from 
some person whose eminent sanctity has given him a 
place in the catalogue of the saints : this similarity of 
name will stimulate to the imitation of his virtues, and 
the attainment of his holiness ; and we should hope and 
pray, that he who is the model of our imitation, may 
alsOj hy his advocacy^ become the guardian of our 
safety and salvationr ^ Such are the unauthorized 
and foolish additions made by the church of Rome to 
the simple ritual of scripture. Justly may it be asked, 
" Who hath required this at your hands?" 

Seven effects of baptism are enumerated by the com- 
pilers of the " Catechism." It is said to " remit origi- 

4 Catechism, p. 187 — 192. The Spaniards are noted for tlie num- 
ber of their names. They suppose that '' as many saints as have 
their names given to a child at baptism, are in some degree engaged 
to take it under their protection." Doblado's Letters from Spain^^ 
p. 323. 



BAPTISM. CONFIRMATION. 135 

nal sin, and actual guilt, however enormous" — to remit 
all the punishment due to sin — to bestow invaluable 
privileges, such as justification and adoption — to pro- 
duce abundance of virtues — to unite the soul to Christ 
— to seal it with an ineffaceable character — and to open 
the portals of heaven.^ Here, again, ''faith is made 
void." 

Confirmation was the last subject of the decree. 

" Canon i. Whoever shall affirm that the confirma- 
tion of the baptized is a trifling ceremony, and not a 
true and proper sacrament ; or that formerly it was 
nothing more than a kind of catechizing ; in which 
young persons explained the reasons of their faith before 
the church : let him be accursed. 

" ii. Whoever shall affirm that they offend the Holy 
Spirit, who attribute any virtue to the said chrism of 
confirmation : let him be accursed. 

"iii. Whoever shall affirm that the usual administra- 
tor of confirmation is not the bishop only, but any ordi- 
nary priest: let him be accursed." 

According to the doctrine of the Romish church, 
confirmation is so called, because the person who re- 
ceives it " is confirmed in strength, by receiving new 
virtue, and becomes a perfect soldier of Christ." It is 
affirmed that it was instituted as a sacrament by the 
Redeemer himself, and that "at his last supper he 
committed to his apostles the manner of making chrism;" 
for this, no evidence is adduced, but, say the compilers 
of the ''Catechism," the fact is "of easy proof to those 
who believe confirmation to be a sacrament, for all the 
sacred mysteries are beyond the power of man, and 
could have been instituted by God alone." Although 
not essential to salvation, it is "necessary for those 
who have occasion for spiritual increase, and hope to 
arrive at religious perfection; for as nature intends that 
all her children should grow up and reach full maturitj^, 
so it is the earnest desire of the Catholic church, the 
common mother of all, that those whom she has regene- 
rated by baptism may be brought to perfect maturity in 
Christ. This happy consummation can be accomplished 
only through the mystic unction of confirmation ; and 

5 Catechism, p. 177—186. 



136 TlSE SACRAMENTS. 

hence it is clear that this sacrament is equally intended 
for all the faithful." It is not to be administered till 
children have attained the use of reason; they must 
therefore be at least seven years of age. Sponsors are 
required, as in baptism, and the same spiritual affinity is 
contracted. 

Confirmation is administered in the following man- 
ner. The bishop anoints the forehead with chrism; 
saying, *^ I sign thee with the sign of the cross, and I 
confirm thee with the chrism of salvation, in the name 
of the Father, and of the Son, and of the Holy Ghost.'* 
Then he gently slaps the person on the cheek, " to re- 
mind him, that as a courageous champion, he should be 
prepared to brave with unconquered resolution all ad- 
versities for the name of Christ." Lastly, he receives 
the kiss of peace, " to give him to understand that he 
has been blessed with the fulness of divine grace, and 
with that ' peace which surpasseth all understanding.' " 
The chrism is a mixture of oil and balsam, the mystical 
meaning of which is thus explained: — ''Oil, by its 
nature unctuous and fluid, expresses the plenitude of 
divine grace, which flows from Christ the head, through 
the Holy Ghost, and is poured out, " like the precious 
ointment on the head, that ran down upon the beard of 
Aaron, to the skirt of his garment;' for ' God anointed 
him with the oil of gladness, above his fellows,' and ' of 
his fulness we all have received.' Balsam, too, the odour 
of which is most grateful, signifies that the faithful, 
made perfect by the grace of confirmation, diffuse 
around them, by reason of their many virtues, such a 
sweet odour, that they may truly say with the apostle, 
^ we are the good odour of Christ unto God.' Balsam 
has also the quality of preserving incorrupt whatever it 
embalms; a quality well adapted to express the virtue 
of this sacrament; prepared by the heavenly grace in- 
fused in confirmation, the souls of the faithful may be 
easily preserved from the corruption of sin."« 

In common with the other sacraments, confirmation 
is said to confer grace. Its peculiar characteristic is to 
^'perfect the grace of baptism; those who are initiated 
into the Christian religion, share, as it were, the tender- 

fi Catechism, p. 197. 205. 



BAPTISM. — CONFIRMATION. 137 

ness and infirmity of new-born infants ! but thej after- 
wards gather strength from the sacrament of chrism, to 
combat the assaults of the world, the flesh and the 
devil." Like baptism, it has the effect of impressing a 
character, on which account it is not to be administered 
a second time.'^ 

The principal provisions of the decree of reformation 
were these : that none should be created bishops who 
were not born in lawful wedlock, or had not arrived at 
mature age, whose character was not good, and literary 
attainments creditable ; that no more than one bishopric 
should be held at the same time ; that other pluralities, 
arising from unions for life, commendams, &c. should 
be abolished ; that dispensations for holding more bene- 
fices than one should be produced before the ordinary, 
who should see that provision was made for the religious 
instruction of all ; that perpetual unions of benefices 
constituted within the preceding forty years should be 
examined by the bishops, as delegates of the Holy See, 
that if any had been made contrary to law they might 
be declared null and void ; that churches exempted from 
episcopal government should nevertheless be annually 
visited by the bishops, under the authority of the Pon- 
tiflf, in order to provide for the due observance of the 
services and ceremonies of religion, &c. These and 
other regulations were good in theory ; many of them 
however, have been little regarded ; and the Pope has 
power to dispense with the whole, at the call of interest 
or ambition. 

The subject fixed for the next session was the Eu- 
charist, and the divines had opened their debates upon 
it, when the progress of the council was suddenly sus- 
pended by an event which happened most opportunely 
for the Pope and his adherents, and enabled them to 
accomplish an object which they had long had at heart. 

It was notorious that the council was extremely un- 
popular at Rome. The Pope feared the diminution of 
his power : his courtiers were terrified at the thought of 
losing their ill-gotten emoluments; and the resolution 
was taken to fight for every inch of ground. Hitherto 
they had succeeded, though not without di^culty; but 

«Ibid p. 202—204. 



138 THE SACRAMENl'^. 

the sturdy zeal of the reforming party not a little alarmed 
them ; and the persevering energy which the Spanish 
bishops displayed in seeking the recovery of their lost 
rights could not be viewed without deep concern. Those 
bishops doubtlecs acted in compliance with the direc- 
tions and wishes of the em-peror. That monarch had 
testified great displeasure at the proceedings of the last 
session, respecting justification; his desire for reform 
was v/ell known, and the prospect of a favourable issue 
of the war in which he was engaged with the Protest- 
ants rendered him an object of great jealousy to the 
Pope, who feared that he might become master of the 
council and dictate all its proceedings. It seemed very 
desirable, therefore, to transfer that assembly to some 
place within the Papal dominions. 

Two days after the session it v/as reported that a dis- 
temper prevailed in the city, of which many persons had 
died; among them were some individuals connected 
with the Council — the bishop of Capaccio, the general 
of the Friars, Minors, and several servants. Great alarm 
was excited, and some of the prelates left the place, 
without asking permission of t he legates. It was affirmed 
chat the distemper was infectious, and that the neigh- 
bouring towns would soon interdict all communication 
with Trent. Baldwin, domestic physician to De Monte, 
and Jerome Fracastorio, physician to the council, were 
consulted; they said that the disease was a contagious 
fever, that the danger would increase as the weather 
became warmer, and that persons of delicate constitu- 
tion, studious men, and noblemen and gentlemen were 
chiefly in peril. ^ 

These circumstances were communicated to the 
fathers by De Monte, Opinions were various: some 
wished for suspension, some for translation, some for 
leave of absence. Cardinal Pacheco strongly urged the 
necessity of consulting the emperor and the Pope 
before they came to any decision. After a long debate 
the meeting was adjourned till the next day. When 
they met again, De Monte said that on mature consi- 
deration he and his colleagues had agreed that it was 
desirable to transfer the council to some other place 

8 Pallar. 1, ix. c. ld> s. 3—5. 



BAPTISM. CONFIRMATION. ISQ 

not far distant, and they jointly recommended Bologna, 
a city belonging to the Pope. Cardinal Pacheco re- 
plied that the power of translation rested in the sove- 
reign Pontiff only. He dwelt on the scandal that would 
be occasioned if the council should be broken up with- 
out any adequate reason. He denied the danger said 
to exist, and denied it after having made particular 
inquiry into the alleged facts. It had been ascertained, 
he said, that in the populous parish of St. Peter but 
two persons had died in the preceding nionth, one an 
infant, and the other a dropsical patient. There were 
only forty sick in the whole city, and but five of them 
had the fever. He placed little confidence in the tes- 
timony of Baldwin and Fracastorio, whose depositions 
the Trent physicians had refused to sign. He proposed, 
therefore, that a committee should be appointed to 
examine witnesses. The majority of the prelates, how- 
ever, whether really terrified by the fear of death, or 
glad to get away from Trent, embraced the views of the 
legates. 

Accordingly, the eighth session was held March IL ^ 
After mass, De Monte addressed the council. He dis- 
coursed on the unwholesomeness of the air of Trent, 
the sterility of its soil, and the extreme danger of re- 
maining in the city during the prevalence of the fever. 
Having stated that measures had been taken to pro* 
cure the depositions of witnesses respecting the naturd 
and effects of the disease, those depositions were read; 
they confirmed the testimony of the physicians. On 
the question being put. Cardinal Pacheco repeated his 
opposition to the measure ; he complained that the com.- 
mittee proposed by him had not been appointed, and 
that none of those who were hostile to the translation 
had been invited to attend the examination of the wit- 
nesses, some of whom, to his own knowledge, had per- 
jured themselves. He placed more confidence in the 
Trent physicians, who might be supposed to understand 
the nature of the air and climate of the district better 
than strangers ; and he advised that the session should 
be prorogued for a short time, that the fathers might 
enjoy a little rest from their labours, and recover from 
their distressing fears. There were bat few disposed to 
support this opinion ; thirty-eight voted for the transla- 



140 THE SACRAMENTS. 

tion, fourteen against it ; four were neutral. The mino- 
rity were chiefly Spanish bishops, the majority for the 
most part Itahans. On the next day (it was Sunday) 
the legates puhUcly left the city, accompanied by the 
prelates whoUiad voted for the translation. The rest 
remained at Trent, waiting the orders of the Empe- 
ror. ^ 

There can be little doubt that this affair was managed 
by the legates under the full conviction that what they 
did would be highly agreeable to the Pope. If they had 
not his express orders, they knew very well his repug- 
nance to the council, and his desire for its removal to 
some other place whenever a suitable occasion might 
offer. The appearance of the fever at Trent was a for- 
tunate occurrence, and furnished an opportunity which 
they were too sagacious not to discern and embrace. 
A plausible pretext for the translation was thus sup- 
plied, but that it was only a pretext will now, perhaps, 
be generally conceded. The impartial inquirer will 
weigh well the following considerations : the witnesses 
were mostly persons connected with the council, and 
under the influence of the legates — they were not ex- 
amined by the opponents of the translation— -the physi- 
cians of the place were not questioned — the prelates 
who remained at Trent enjoyed their usual health— the 
danger, if any, was soon over^ ^ — and the council met 
again in the same place at two subsequent periods with- 
out any mention being made of the insalubrity of its air, 
or the prevalence of contagious disorders. ^ ^ In fact, 

9 Pallav. ut sup. c. 14, 15. Le Plat, iii. p. 584—608. Sarpi, 
J. ii. s. 97—99. 

10 ''It ceased by degrees, and at length was brought to a harm- 
less termination." Pallav. ut sup. c. 16. s. 1. 

11 A zealous advocate for the council, in a work published the 
year after its termination, speaks in the strongest terms of the fine 
air of Trent, and the salubrity of the place. When contagion pre- 
vailed almost throughout Germany, Trent was free: he was there 
two years, but neither was the heat oppressive, nor the cold severe, 
In short, from his account, Trent must be one of the healthiest places 
under the sun. 

*' Now, indeed, the atmosphere of Trent is so salubrious and the 
climate so mild, that while in most parts of Germany the plague 
has been present for the last two years, destroying great numbers ; 
that city has been afflicted with no disease, either an epidemic, or 
capable of exciting the least fear; so that, to this time, hardly one of 
the forty bishops and priests who are there assembled, have died ; 



BAPTISM. — CONFIRMATION. 141 

the fever disappeared when the prevailing party had 
left for Bologna ; and the world soon saw that the whole 
was a crafty manceuvre to check the spirit of reforrrij 
and bring the business of the council more fully, if pos- 
sible, than before, under the dictation and control of 
the Pope. ^2 

The news of the translation was received at Rome 
with undisguised pleasure. The Pope did not fail to 
express his entire satisfaction witii the proceeding which 
he affirmed, was -'necessary, prudent and lawful." By 
the members of his court it was regarded as a deliver- 

notwithstanding they are, for the most part, men advanced in life, 
worn out by old age, and with their health impaired by study and 
toil. To what other cause can the heretics ascribe this, except to 
the great kindness of God, who is wilhng to preserve those who 
have assembled together to plead the cause of his church, and to re- 
sist with the sword of the spirit — which is the word of God — the 
enemies of the true faith and of religion. 

We have spent tvv^o whole summers and winters at Trent ; but 
the heat was never troublesome or oppressive in summer, or the 
winter at all severe; (which, in Germany, is usually very severe, 
and extremely unfavourable to foreigners ; ) but rather a delightful 
mean, sothatwe seemed always to be rsfreshedbyan enlivening and 
heavenly air, and passed our time without any inconveniences from 
the weather." Disputations in ansicer to the protest of thirty-four 
heretics of ihe Augustan Confession; delivered by Caspar, Cardilla 
VUlalpandeo, p. 54. Venice, 1564. 

12 De Thou says of Fracastorio's deposition, " ad id. uti credi- 
tur, a Pontifice inductus." Hist, sui temp. i. iv. s. 18. 

The following curious particulars are stated by an eyewitness, 
"There were some remarkable circumstances, not observed by the 
generality of people. The first is, that as the sitting held for the 
translation of the council w^as on the llth of March, I believe that 
it must have been by the advice of seme astrologer, on account of 
the approaching equinox. Tlie second, that on that day, at the mass, 
they chanted the Gospel, Into whatever city ye enter, S^c. where it is 
said, Shake off the dust of your feet, 8^c. which is, in a manner, to 
execrate this city. The third is, that when they started for Verona, 
some of them looked back, saying, There ye may stay, ye swine! 
alluding to the Spaniards. The fourth is, that some Italian bishops, 
speaking of the translation, and how the Spaniards opposed it, ob- 
served, that as the latter had spent two years in a land of heretics, 
they were not disposed to go to that of Christ. The fifth, that they 
took so little notice of the reasons given by the bishops against the 
removal, of their protests against the evil consequences which might 
ensue therefrom, and of their determination to continue the council 
at Trent, in the absence of those who chose to go, that these votes 
and protests, written andsifi^ned, were left throvv^n about on the floor, 
though it was necessary that ail should appear in actis.^* PractioaJ 
and Internal Evidence against Catholicism, p. 323. 



142 THE SACRAMENTS. 

ance, demanding thanksgivings to God. But the em- 
peror was excessively enraged. He foresaw that the 
Germans would not be persuaded to submit to a coun- 
cil held in one of the Papal cities ; he felt it as a high 
affront to his dignity that the removal to Bologna had 
taken place without consulting him ; he denied the va- 
lidity of the reasons alleged for that measure, and main- 
tained that it had been procured by false evidence ; and 
he scrupled not to say that the Pope was an obstinate 
old man, and would ruin the church, but that he him- 
self would take care that a council should be held, 
which would give satisfaction to all parties, and correct 
whatever needed correction. Meanwhile, he commenc- 
ed a series of negotiations for the return of the prelates 
to Trent. ^^ The Pope, however, who had fortified 
himself by an alliance with the king of France, cared 
little for the discontent and anger of Charles, and re- 
ceived his remonstrances with frigid indifference, bor- 
dering on contempt. 

On the arrival of the legates at Bologna, the divines 
who had accompanied them commenced discussions on 
the eucharist and penance, in order to prepare for the 
approaching session. A bull was issued by the Pope, 
declaring his approval of the translation, and guaran- 
teeing the security of all who should repair to Bologna, 
and a letter was sent to the prelates at Trent, inviting 
them to join their brethren, and resume the business of 
the council. The invitation w^as not accepted, as the 
dissentients had been directed by the emperor to remain 
where they were ; but they abstained from all public 
acts, lest a schism in the church should result, and 
contented themselves with studying in private the sub- 
jects which yet remained to be decided. ^^ 

No ambassadors had arrived at Bologna, and none 
but Italian bishops were there. It seemed hardly con- 
sistent with the dignity of the council to issue any de- 
crees under such circum.stances, and accordingly a pro- 
rogation till the second of June was agreed upon, in 
compliance with directions transmitted by the Pope. 
This was published at the ninth session, held April 2U 

13 Pallav. ut sup. c. 17—19. Sarpi, s. 99. 
H Pdllav. ut sup. c. 20. Sarpi, 1 iii. s. 1, 



BAPTIS:M[ — CONFIRMATION. 143 

After the session the fathers continued their labours. 
A decree on the eucharist was prepared ; considerable 
progress was made in framing one on penance ; extreme 
unction, orders, the mass, matrimony, purgatory, and 
indulgences were successively studied, besides various 
questions of reform. The debates and decisions were 
carefully preserved, that they might be in readiness 
whenever it might be thought proper to publish another 
decree. In addition to these exercises, a funeral ser- 
vice was performed for the late king of France (Fran- 
cis I. who died March 31, 1547,) and solemm thanks- 
givings were offered for the victory obtained by Charles 
over the Protestants at the fatal battle of Muhlberg, 
fought April 24. ^^ 

As the Pope and the emperor were still at variance, 
nothing was done at the tenth session (held June 2,) 
save that another prorogation, till Sept. 15, was an- 
nounced, and power was given to enlarge or contract 
the period at a general congregation. In the mean- 
time, the discussions on doctrine and discipline were to 
go on as before. Besides these discussions, the fathers 
busied themselves in various ways. Many of the bi- 
shops and divines preached before the council in the ca- 
thedral church. Dominic Stella, bishop of Salpi, is 
said to have discoursed several months on the " infusion 
of righteousness." Florimente, bishop of Sessa, trans- 
lated into Italian various sermons from the works of 
Augustine, Ciirysostom, Basil, and other fathers, which 
were afterwards published.^ ^ On Sept. 14, the session 
was again prorogued for an indefinite period. 

Having humbled and subdued the Protestants, Charles 
summoned a diet of the empire, which met at Augsburg 
in September. He w^as extremely anxious to obtain a 
general submission to the decrees of the council, but 
he had much difficulty in accomplishing that object. 
The ecclesiastical electors, being Roman Catholics, had 
no scruples ; they were willing to yield unconditional 
subjection, provided that the assembly was again con- 
vened at Trent. Maurice of Saxony, the elector Pala- 
is Pallav. ut sup. c* 20 ; I. x. c. 2. Sarpi, ut sup. s. 2. Le Plat, 
iii. p.608— 644. 

16 At Venice, in 1556 and 1564, in two volumes 4to. Fleury, 
1. cxliv. s. 53. 



144 THE SACRAMENTS. 

tine, and the elector of Brandenburg, declared that thej 
would submit only to a free council, in which the Pope 
should not preside, either personally or by his legates, 
and in which the Protestant divines should have a de- 
liberative voice ; and in order to secure perfect liberty 
they demanded that the prelates should be released from 
their oath of allegiance to the Pope, and that the de- 
crees already passed at Trent should be re-examined. 
Charles spared no pains to induce them to comply with 
his wishes ; and at length, on his assurance that he 
would use all possible efforts that their conditions should 
be granted, and that at any rate the Protestant divines 
should have full liberty of speech, they gave consent. 
The ambassadors of the imperial cities were far less 
tractable; they resolutely refused to yield to the coun- 
cil, and all the negotiations and attempts of the em« 
peror's ministers to procure a different decision were 
tmavailing. After several fruitless conferences, being 
summoned before the emperor and again urged to sub- 
mission, they presented a paper, containing the condi- 
tions on which they would submit. Charles tpok no 
notice of the document, but thanked them for f0llowing 
the example of Maurice and the others, and thus they 
were dismissed, without any further explanation on ei- 
ther side ! The remaining members of the diet acceded 
to the council, and required that all should be obliged 
to obey its decrees ; onlv' they wished that the Pro- 
testants should be furnished with an ample safe-con- 
duct, and be permitted to state and defend their opi- 
nions. ^^ 

Nothing now remained but to persuade the Pope to 
remove the council back again to Trent. But his Ho- 
liness was inexorable. He pretended that he had not in^ 
terfered in the translation : the council had voluntarily 
removed to Bologna, and must voluntarily return to 
Trent ; he left it to their unfettered decision. On the 
other hand, they were sufficiently aware of his inclina- 
tions, and refused even to consider the question till the 
dissenting prelates had joined them. Various plans 
were suggested, in the hope of effecting conciliation or 

17 Pallav. 1. X. c, 5. 

18 Pallav. ut ^p. c. e. Thuan. I iv. s. 17, 



BAPTISM CONFIRMATION. 145 

mutual compromise ; but every effort was unsuccessful, 
and it was evident that a resolution was formed to re- 
fuse all the emperor's requests. Perceiving this, he or- 
dered solemn protestation to be made in his name against 
the translation, and against all the subsequent proceed- 
ings of the council. This was done, both at Bologna 
and Rome, according to the usual forms. ' ^ 

The pulDlication of the Interim followed. It was a 
bold and extraordinary step. A system of doctrine de- 
cidedly Roman Catholic, though framed and expressed 
with studied ambiguity, and a scheme of ecclesiastical 
discipline comprising some useful innovations, were im- 
posed upon Germany, and both were to remain in force 
till the decisions of a satisfactory general council had 
restored peace and unity to the church.^ o By this act 
the emperor openly set at defiance the authority of the 
assembly at Bologna ; and the Papal party saw that it 
was necessary to settle the dispute respecting the trans* 
lation, since otherwise the long-agitated question of re- 
form would probably be decided in a manner little pala- 
table to the Roman See. 

At first, great excitement was occasioned by the pub- 
lication of the Interim. Before it was issued to the 
world copies had been sent to Bologna and Rome, that 
it might be examined by the Papal divines. Catharin 
and Seripand, who were charged with the examination, 
complained that in the statement of those doctrines 
which had been already decided at Trent, the language 
of the decrees was not adopted ; and on the remainder 
they made sundry unfavourable remarks and criticisms. 
Some proposed to declare the translation to Bologna law- 
ful, in direct opposition to the emperor, and then to sus- 
pend the council till happier times. De Monte was much 

19 At Bologna, Jan. 16, 1548, by Vargas and Velasco : at Rome, 
by the ambassador, Mendoza. Pallav. ut sup. c. 11. Sarpi, s. 16. 
Le Plat, iii. p. 684 — 727. The narrative is curious and interesting, 
but too long for insertion. Vargas says that he was in danger of hit 
life at Bologna, and owed his safety to the bishop of Venosa. Let- 
tres et Memoires, p. 378. 

20 Pallav. ut sup. c. 17. Sarpi, s. 21—24. Le Plat, iv. p. 33— 
101. 

13 



1*46 THE SACRAMENTS. 

exasperated ; he earnestly requested the Pope to transfer 
the whole business of the assembly to Rome, where it 
might be managed under his own inspection, w^ithout 
fear of interference. Others wished that legates might 
be sent into Germany with all possible despatch, in the 
hope that they would be permitted to mould the Interim 
into some more tolerable form, before it was published. 
The wiser part exhorted their brethren to let it alone. — 
But all w^ere astonished at the arrogance of the empe- 
ror, a secular prince, in presuming to dictate in matters 
cf religion, which had been for ages considered the sole 
prerogative of the priesthood. As for the Pontiff, though 
he w^as somewhat agitated by this new attempt to in- 
fringe upon his authority, he soon perceived the folly 
and futility of the measure, and foresaw, that hke many 
other attempts to reconcile opposite sj^stems and in- 
terests, it would displease all parties. And so it proved. 
Both Protestants and Roman Catholics wrote against 
the Interim and refused to submit to it: it was altoge- 
ther a mortifying failure. 

Almost two years had now elapsed since the transla- 
tion of the council, and there w^as less hope than ever of 
healing the breach w4iich w^as then made. Fear of the 
emperor, and concern to preserve the friendship of his 
new ally, the king of France, kept the Pope in a state 
of hesitation, and prevented him from taking any deci- 
sive step. But the assembly at Bologna had dwindled 
into utter insignificance ; scarcely any w^ere left but the 
avowed pensionaries of the Apostolic See : to dignify it 
by the appellation of '^ General Council" was too ridicu- 
lous to be permitted any longer. The reputation of the 
Roman CathoHc church required the dissolution of that 
body; and De Monte was informed (Sept. 17, 1549) 
that as the Pope intended to have the question of reform 
discussed at Rome, the labours of the fathers were no 
longer required. In obedience to this message the few 
remaining prelates left Bologna. ^ ^ 

Paul III. did not long survive the suspension of the 
council. He died Nov. 10, 1549. In his last mo- 

^1 Pallav. 1. xi.. c. 4. 



BAPTISM CONFIRMATION. 147 

menls he bitterly bewailed the ingratitude and neglect 
with which he was treated, and wished he had never 
been born.22 But few Popes have found a death-bed 
easj. 

22 Xhuan. I. vi. s. 10. The curious reader may be diverted by 
the perusal of an amusing pasquinade, purporting to describe the re- 
ception of the Pontiff in the infernal regions. Wolf Lectianes Me- 
morabiles, torn. ii. p. 554—559.. 



148 



CHAPTER VII. 

THE EUCHARIST. TRANSUBSTANTIATION. 

Election of Julius III. to the Papal chair — Negotiations between the 
Pope and the emperor respecting the resumption of the council — 
Publication of the bull — Objections of the Protestants — The coun- 
cil re-opened — Eleventh Session — Twelfth Session — Ex- 
hortation of the Legates — Protestation of the King of France — 
Debates on the Eucharist, and on appeals to Rome — Thirteenth 
Session — Decree on the Eucharist — Postponement of certain ar- 
ticles till the arrival of the Protestants — Safe conduct granted them 
— Ambassadors from the Elector of Brandenburg. 

When the cardinals entered into the conclave to choose 
a new Pope, they prepared and signed a series of reso- 
lutions, which they severally bound themselves by so- 
lemn oath to observe, in the event of being elected to 
the Apostolic chair. The resumption of the council, the 
establishment of such reforms as it might enact, and the 
reformation of the court of Rome, vv^ere included. ^ ^ It 
was long before they could agree, so powerful was the 
influence of party feehngs and conflicting interests, pro- 
ducing complicated intrigue, and thereby extending their 
deliberations to a most inconvenient and wearisome 
length. At last the choice fell on De Monte the former 
legate at Trent, who was publicly installed into his 
high oflice, Feb. 23, 1550, and assumed the name of 
Julius III.2 4 

The well known character and previous conduct of 
the new Pontiff gave little hope of an amicable adjust- 

23 Le Plat, iv. p. 156—159. 

^24 Hi&toire des Conclaves, torn. i. p. 101 — 110. Juhus bestowed 
his cardinal's hat on a young man named Innocent, the keeper of 
his monkey, of whom he was suspected to be too fond. When the 
cardinals remonstrated with him on occasion of this promotion, he 
replied, *' And what merit did you discover in me, that you raised 
me to the Popedom?" They could not easily answer such a ques- 
tion. Vide Thuan. Hist, ut sup. 



THE EUCHARIST TRANSUBSTANTIATION. 149 

Jnent in matters of religion. Proud, passionate, and un- 
yielding^ he could not endure to be opposed or thwarted, 
and counted that man his enemy who resisted his will. 
He who in a subordinate capacity had manifested such 
a haughty bearing, could not be expected to lower his 
tone when raised to so high an exaltation, and regarded 
as a god upon earth. Nevertheless, the pix)udest minds 
must sometimes sioop, and circumstances will often 
force concessions whichthe character and constitutional 
tendencies of the individual would have induced him in- 
dignantly to refuse. The difficulties of a new and un- 
tried situation, and the injury already sustained by the 
Roman See through the late contentions led Julius to 
think of conciliation. Probably, too, this disposition 
was nurtured by his inordinate love of pleasure, for 
which he would scarcely have found time, had he reso- 
lutely opposed the remonstrances and dem^ands of the 
emperor.2^ 

Charles thought this a favourable opportunitj^ to 
press the resumption of the council, and sent Mendoza 
to Rome to carry on the negotiation. On his arrival, 
the matter was referred to a committee of cardinal?, 
who, after long deliberation recommicnded the Pope to 
accede to the emperor's wishes, and to convoke the coun- 
cil again at Trent, on the following conditions: — i. 
That the co-operation of the king of France should be 
obtained : 2, that, as great expenses were incurred by 
the maintenance of the Italian prelates. \vho were gene- 
rally poor, arrangements should be made to bring the 
council to a speedy conclusion ; 3, that the decrees al- 
ready passed at Trent should not be disturbed ; 4, that 
the Papal authority should be entirely preserved. Ju- 
lius adopted these suggestions, and gave instructions to 
his nuncios at the courts of the emperor and the king of 
France to inform those monarchs of his intention. At 
the same time he wrote a private letter to Charles, re» 
minding him that for this compliance he expected a 
suitable return, and that it would be mutually advan- 
tageous to consider themselves under reciprocal engage- 
ments to preserve each other's authority and rights. The 

52 Julius's love of luxury and pleasure is attested by all the histo- 
rians. Sarpi, 1. iii. s. 29. Pallav. 1. xi. c. 7. s. 4. Onuphrius m 
vit. 

13* 



150 THE EUCHARIST 

eagacious pontTfF had no thought of playing an uncer- 
tarn game. He had no objection to amuse Christendom 
•with the imposing solemnities of a general council, but 
he would first be saved harmless. The emperor might 
enslave Germany, persecute the Protestants, and do any 
thing else he pleased, so that he left the Papal preroga- 
tives untouched, and repressed those busy in termeddlers 
"\yho were always urging the reformation of manners 
and discipline. Charles was too ready to further his 
views. 2 6 

A diet was held at Augsburg in the autumn, when 
the emperor informed the assembled states of the pro- 
jected re-opening of the council, and required on their 
part ^1} unreserved submission to its decrees. But the 
Protestant princes and cities refused to bind themselves 
in such an unqualified manner, unless their demands at 
the previous diet were conceded. The emperor was 
much embarrassed, and wrote to the Pope, stating his 
difficulties, and requesting that he might see a rough 
copy of the bull for convening the council before it was 
published, that if it contained any thing likely to ofiend 
the Germans, it might be altered. Julius, however, 
deemed such a proceeding beneath his dignity. In- 
stead of complying with the emperor's wish he caused 
the bull to be immediately prepared, and sent it to him 
in its complete state, signed and sealed, though not 
published. Nor did he deign to show any moderation 
in the style and temper of the document ; on the con- 
trary, it contained expressions that could not but be 
obnoxious and ofiensive, even to many Roman Catho- 
lics. The pontifi* asserted that he possessed the sole 
power of convening and directing general councils; 
commanded, ^'in the plenitude of Apostolic authority," 
the prelates of Europe to repair forthwith to Trent; 
promised, unless prevented by his age and infirmi- 
ties, or the pressure of public affairs, to preside in per- 
son ; and denounced the vengeance of Almighty God, 

26 Pallav. ut sup. c. 8— 10. Sarpi, s. 30, 31. *' His Majesty has 
promised that they shall not go on with the Reformation, except as 
far as the Pope shall think it adviseable ; and he will take care that 
the Bishops make no opposition to his Holiness, and that they shall 
sanctioi; whatever he shall wish." Vargas, p. 76. 



TRANSUBSTANTIATION. 151 

and of the Apostles Peter and Paul, on any who should 
resist or disobey the decree. ^ ^ 

The emperor's perplexity was greatly increased by 
the arrival of the bull. There was just cause to appre- 
hend the effects it would produce on the Protestants, 
and that they would be so exasperated as to refuse 
submission to the council. To avert that evil, instruc- 
tions were sent to the Imperial ambassador at Rome to 
use his utmost efforts to persuade Julius to revise the 
bull, and expunge the most objectionable passages. But 
his Holiness was inflexible. It was evident that he 
wished to hinder the Protestants from going to Trent, 
and was determined by this means to prevent the dis- 
cussions which would result from their appearance there; 
for that reason he had employed the expressions so 
loudly complained of, nor could any arguments or re- 
monstrances induce him to consent to the least alter- 
ation. In short, to get rid of the importunities of the 
ambassador, he published the bull in due form, Jan. 27, 
1551, and transmitted it to the Archbishops, to be by 
them communicated to the prelates, and all other par- 
ties concerned. 

When the bull was presented at the diet, it produced 
exactly the effects that were anticipated. The Protest- 
ants declared that such arrogant pretensions precluded 
the hope of conciliation, and that they must retract any 
promise they had given to submit to the council, since 
it could not be done without wounding their consciences 
and offending God. The Catholics said as there w^as 
no probability of reconciling the Protestants, it would 
be useless to waste their time and money by going to 
Trent. Cha^rles had enough to do to allay the agitation. 
He entreated them to consider that the bull was drawn 
up in the style usually adopted in convening general 
councils, and assured them that, as far as related to 
Germany he would take care that nothing was done 

STPallav. ut sup. c. 11. s. 3. Sarpi, I. iii. s. 33. Le Plat, iv. 
p, 167. The bull was re-published by Vida, accompanied with a 
severe and sarcastic cemmentary. Wolf. Lect. Memorab. torn. ii. 
p, 640 — 644. Wolfius says that a new coinage was issued hf Ju- 
lius III. W'ith this motto — " Gens et regnum, quod mihi non parue- 
rit peribit — The nation and kingdom which will not obey me, shall 
'perish, ^^ 



1'3^ THE EUCHARIST — 

prejudicial to thei-r interests. He promised also to repair 
in person to Trent or some neighbouring* place, to watch 
■over the proceedings of the assembly. Upon these 
assurances, the effervescence of feeling partially subsid- 
ed. In the recess of the diet, published Feb. 13, the 
emperor engaged that every thing transacted at the 
council should be done in a legal and orderly manner ; 
that its decisions should be according to the doctrine 
of Scripture and the fathers: and that none should be 
prevented from proposing whatever they conscientiously 
judged conducive to the general welfare. When the 
Pope was informed of it he jocosely said that Charles 
had chosen this method of balancing the account be- 
tween them for publishing the bull without his concur- 
rence.2 ^ 

Cardinal Crescentio was appointed to preside over the 
council, as the Pontifical Legate. With him were 
Joined in the capacity of nuncios, Pighino, Archbishop 
©f Siponto, and Lippoman, bishop of Verona. Nomi- 
nally, the latter were inferior in power and authority to 
the legate ; but in reality there was little or no distinc- 
tion ; the commission was given to them jointly, and 
they were instructed with ample power to resume, direct, 
■and carry on the council, as if the Pope himself were 
present. Three ambassadors were sent by the emperor, 
Counts de Monfort and Toledo, and William of Poic- 
tiers, severally representing his Imperial, Spanish, and 
Flemish dominions. The Protestant States also pre- 
pared to advocate their cause, both by ambassadors and 
divines. Melancthon was selected by Maurice of Sax- 
.ony, and ordered to prepare a confession of faith, to be 
presented to the assembled fathers in his name. The 
Elector of Brandenburg employed Brentius for the same 
purpose. A safe-conduct granted by the emperor as- 
sured the Protestants that they should have full liberty 
to go to Trent, remain there, and return when they 
pleased, without fear of molestation. But the fate of 
John Huss had made such an impression on their minds 
that even the emperor's pledge for their safety was re- 
garded as insufficient. For any thing they knew, the 
council of Trent might do as the council of Constance 

^8 Le Plat, iv. p. 170—210. Sarpi, 1. iii, s. 34. 



TRANSUBSTANTIATION. 153 

had done. These doubts and difficulties being laid be- 
fore the emperor hy Maurice, he engaged to procure 
from the council such a safe-conduct as should satisfy 
all parties. 2 9 

A quarrel between the Pope and the king of France 
had so alienated the mind of the latter that he refused 
to co-operate with his Holiness in his endeavour to re- 
pair the breaches of the church, and prevented the pre- 
lates of his kingdom from going to Trent. He even 
threatened to summon a national council, by which his 
subjects might obtain redress of grievances, and relieve 
themselves from the oppressive yoke of Rome. Fear- 
ing that the threat would be executed, Julius determined 
to proceed to business at once, it being held unlawful 
to convene a national council while a general assembly 
of the representatives of the church was sitting. Ac- 
cordinglj^, having re-appointed Massarelli to the office 
of secretary, offered public prayers for the success of the 
enterprise, and issued a bull of indulgences, after the 
example of his predecessor, ^ ^ he despatched the legate 
and nuncios to Trent, and ordered all the bishops then 
at Rome to follow them immediately. 

On May 1, 1551, the eleventh session was held, and 
the council re-opened with the usual solemnities. ^^ — 
During the next four months scarcely any thing was 
done. Thefathers were occupied in settling some ques- 
tions of precedence, and the discussions that had taken 
place at Bologna were read in their hearing ; but in the 
absence of the Germans they were unwilling to com- 
mence the regular business of the council. In August, 
the Electors of Mentz and Treves, with several prelates, 
arrived. Still, the number assembled was very small, 
and it was judged expedient again to postpone the 
publication of a decree. Nevertheless, the session 

29 Parpi, 1. iv. s. 4. Le Plat, iv. p. 212. Melancthon anticipat- 
ed little gocd effect to result from the appearance of himself and his 
brethren at Trent. '' Although many blame us for undertaking this 
journey (and I should have preferred to have enjoyed at a distance 
the company and presence of ray family and friends;) nevertheless, 
whether these things are transacted at the court with honest or de- 
ceitful intentions I obey the summons, that men may not say, as is 
sometimes said, that we have avoided a public meeting from fear or 
petulance." Epistolae, p. 286. 

30 Le Plat, iv. p. 217. 31 Pallav. 1. xi. c. 40. Sarpi, 1. iv. s. 1. 



154 THE EUCHARIST— 

'vvas held at the appomted time (Sept. I.) Instead of a 
sermon, an exhortation addressed to the assembly in the 
name of the president, was read by the secretary. The 
fathers were reminded that their undertaking was most 
important and difficult, being nothing less than to extir- 
pate heresy, reform discipline, and restore amity and 
concord among the rulers of the European States. They 
were exhorted to feel their own insufficiency, and to 
look to God with earnest desire and humble confidence ; 
for the cause in which they were engaged was the cause 
of religion, and involved the safety of the church, for 
which the Supreme Being gave his only-begotten Son. 
With humility and godly sorrow it behoved them to pre- 
sent themselves before the Lord, and by good works and 
fruits worthy of repentance to prepare their hearts for 
the influences of the Holy Spirit, who undoubtedly pre- 
sided over general councils, lawfully convened. If the 
Saviour promised -to be where only two or three were 
^gathered together in his name, how much more might 
the presence and aid of the Spirit of God be expected 
when so many priests and holy fathers were assembled, 
and on such an occasion ! Their decrees would be not 
^so much the decrees of men as of God. Did the Re- 
deemer promise eternal life to him who should give food, 
clothing, or relief to one of his disciples ? How much 
greater would be their merits, by whose pious care not 
one or two souls only, but whole countries would be 
snatched from the jaws of Satan ! To them the church 
looked for help : the ship was well nigh broken by the 
\dolence of the tempest ; the negligence of the sailors 
had -exposed her to imminent peril; they only could 
bring her safely into port. But if they hoped to succeed 
in this attempt, they must put away all contention, envy, 
and strife; be grave, gentle, meek; exhibiting the 
lovely example of charity and perfect union ; not seek- 
ing their own, but the things that were Jesus Christ's. ^ 2 
On this occasion the council was compelled to hear 
another protestation against itself. James Amyot, Ab- 
bot of Bellosane, appeared at the session with a letter 
from the king of France, which, after some quibbling 
about the form of superscription was suffered to be read, 

22 PoUav. I. xi. c. 15. Sarpi, 1. ir. s. 6. Lo Plat, i. p. 170—174. 



TRANSUBSTANTIATION. 153 

as was also the protestation. His most Christian Ma- 
jesty informed the fathers that being prevented from 
taking part in their proceedings by the laifern-^cps exist- 
ing between himself and the Pope, he could not consi- 
der them as a general council of the Catholic clrarch, 
but only as a private assembly, convened for the pro- 
motion of party views and private interests ; that France 
would not be bound to observe their decrees ; and that 
he should adopt such measures as w^ere deemed neces- 
sary for the welfare of religion in his dominions, with- 
out any regard to their assembly. ^ s ]Xo answer was 
given at the time, but Amyot was directed to attend at 
the next session, appointed to be held Oct. 11: it was 
resolved that on that day a decree should be passed on 
the sacrament of the eucharist, and that the remain- 
ing obstacles to episcopal residence should also be 
treated. 

The debates on the eucharist were unusually languid* 
partly because little difference of opinion prevailed among- 
the fathers, and partly because the whole question had 
been examined at Bologna so thoroughly as > almost to 
render any further investigation unnecessary. The fol- 
lowing regulations were made, to be observed by the di- 
vines in carrying on the discussion : viz. that their sen- 
timents should be supported by the authority of the 
Scriptures, apostolic traditions, approved councils, Papal 
constitutions and decrees, the writings of the fathers, 
and the general consent of the Catholic cliurch ; that 
they should observe brevity, and abstain from- all super- 
fluous and useless questions, and unseemly contention ; 
and that in delivering their opinions the Pope's divines 
should first speak, then the emperor's, and after them 
the others — the seculars, accordnig to the dates of their 
degrees, and the regulars according to the rank of their 

33 Pallav. Tit sup. c. 17. Sarpi, s. 7. Instructions et Lettres de§ 

Kois Tres Christiens, &c. p. 21 — 37. Paris, 1654. Some of the 

prelates, especially the Spaniards, were greatly offended, because 

he king's letter was directed to the *' assembly" of holy fathers (co?2- 

^entus,) and not to the ** General CounrW^ {Concilium generale.) 

*If you will not hear the king's letter," said the Archbishop of 

flentz, " how will you bear the German Protestants, who call us a 

ouncil ofmalignants ? '' The reader will not fail to observe that the 

Jbsence of the French prelates totally destroys the claim of the couiSi 

eil to be considered " general," during this period of its history* 



156 THE EUCHARIST 

orders. Although this method of proceeding was very 
far from being adapted to ehcit truth, the word of God 
being only considered as one among other authorities, 
the Itahans were much dissatisfied. Tiiey were so ac- 
customed to the metaphysical subtleties of the scholastic 
divinity, and so imperfectly versed in Scripture, that 
they dreaded the consequences of being compelled to 
adopt even so partial a reference to its pages, and loudly 
complained of the regulations. ^^ 

There was some disputing respecting the necessity of 
auricular confession before participation of theeucharist. 
Melchior Cano and many others denied that necessity ; 
the majority, however, thought differently ; but the lan- 
guage of the decree v/as modified and softened, and an 
anathema was not pronounced against those who held 
the other opinion. Some other minor varieties of sen- 
timent were observed, which were easily reconciled, and 
need not be enumerated. The chief contest respected 
the mode of Christ's presence in the sacrament, and the 
true meaning of the word 'Hransubstantiation." The 
Dominicaxis and Franciscans were divided. The for- 
mer maintained, " that Jesus Christ exists in the sacra- 
ment, not as coming thither from a place in which he 
was before, but because the substance of the bread being 
changed into his body, he is in the place where the 
bread was before without coming to it from any other 
place; and that as the whole substance of the bread is 
changed into the whole substance of his body, that is 
to say, the matter and form of the bread into the matter 
and form of his body, this is the change which is 
properly called transubstantiation." They also dis- 
tinguished two modes of existence in the Saviour ; '' the 
one his heavenly, the other his sacramental presence; 
the first being natural, the second altogether extraor- 
dinary, and totally different from all other beings." — 
The Franciscans held, ^' that the power of God may 
cause a body to exist truly and substantially in many 
places, and that when it occupies a new place, it is be- 
cause it goes thither, not by a successive motion, as if it 
left one to goto another, but by an instantaneous change 
which causes it to occupy a second place without leav- 

34 Le Plat, iv. p. 258. Sarpi, s. 10. 



TKANSUBSTANTIATIOX. 157 

ing the first; that, by the ordinance of God, wherever 
the body of Jesus Christ exists there remaineth no other 
substance there; not tliat this latter substance is de- 
stroyed, but the body of Christ has taken its place ; and 
that transubstantiation does not consist in the formation 
of the bod}' of Jesus Christ out of the substance of the 
bread, as the Dominicans maintained, but that it is the 
succession of the first to the second." They also held, 
in opposition to the Dominicans, that the mode of 
Christ's existence in heaven is not different from his ex- 
istence in the sacrament as to substance, but solely as to 
quantity ; for that in heaven his body occupies the space 
that naturally belongs to it, while, in the sacrament, 
substance occupies no place! Each party was fully 
convinced of the truth of the opinion it maintained, and 
that it was perfectly clear and intelligible; and each 
charged the other with folly and absurdity. The de- 
cree was so framed that both could subscribe it, and ac- 
commodate it to their respective views. ^ ^ 

It was deemed expedient on this occasion to recur to 
the plan adopted in the sixth session, and to introduce 
the canons by explanatory chapters, containing the 
doctrine of the church as now revised and corrected. — 
The importance of the subject, involving some of the 
leading peculiarities of the Protestants, was a sufficient 
reason for this measure. In accordance with the deter- 
mination, a committee was appointed, by whom the de- 
cree was prepared. Upon this the imperial ambassa- 
dors interposed, and represented to the legate, that if the 
decree should pass there would be no hope of obtaining 
the submission of the Protestants. They therefore 
urged the suspension of the decree till their arrival, and 
requested on their behalf a safe conduct in the name of 
the council. The legate was very angry at this de- 
mand, and even threatened to give up his office, if he 
were thus thwarted; it was with difficulty that a rup- 
ture was avoided. At last he reluctantly yielded, and 
wrote to the Pope, soliciting direction. After some dis- 
cussions in the consistory, instructions were sent to sus- 
pend that part of the decree which related to communion 
in both kinds, and to issue a safe-conduct, but in such 

35 Pallav. L xii. c. 2. Sarpi, s. 13. 
14 



158 THE EUCHARIST— 

general terms that no advantage could be taken of it^ 
nor any thing inferred prejudicial to the authority of 
the Pope or the council. ^<^ 

It was evident that the arrival of the Protestants was 
rather dreaded than desired. The Pope had formed his 
plans, and did not intend to be hindered in carrying them 
into effect. Much embarrassment, and probably some 
mortification, might ensue, if the Protestants were per- 
mitted to join the council. They would be expected to 
declaim freely and fearlessly against those corruptions 
and abuses v/hich even good Catholics wished to see 
removed, but wished in vain. They had openly declar- 
ed their purpose to demand a hearmg on all the contro- 
verted points, includin ?: those which had been already 
decided ; and a revision of decrees passed in solemn ses- 
sion, and, as men were taught to believe, under the di- 
rect influences of the Holy Spirit. It was manifestly 
inexpedient, therefore, to allow their appearance at 
Trent, unless they came as humble disciples to receive 
the instructions of the fathers, and renounce their abo- 
minable errors. By acting on these principles, the le- 
gate kept the Protestants at a distance, or neutralized 
their efforts, and the papal divines were spared the ne* 
cessity of encountering their opponents in the field of 
controversy. ^ '^ 

Very little v/as done in furthering eccle&iastical re- 
form, owing to the determined resistance of the legate, 
who resolutely opposed the prelates in their attacks on 
the encroachments of the papal court. ^ s The abuse of 

3G Pallav. lib. xii. c. 8. Sarpi, s. 12. Vargas, p. 115, 116. 

37 "The Pope and his clergy expect the arrival of the Protestants 
at Trent with the utmost fear and iepugnance....The whole body of 
the Popish clergy endeavour to mai^e the world think, that they are 
waiting for the Lutherans, and that they are anxious to see them. — 
But, at the same time, they are employing every method to exclude 
them from the council." Vargas, p. 117. 

38 '< That the reformation may be brought about, it is very neces- 
sary that his Majesty should give us his support, and that he should 
strenuously exert himself with the Pope and the Fathers of the 
council. If he should fail us, abuses will be but imperfectly cor- 
rected. The impure leaven that will remain, will not fail to cor- 
rupt the whole mass. The presiding officers of the council display 
neither zeal nor earnestness for the reformation of the clergy. They 
openly declare that we ought to remain satisfied with what they are 
willing to grant us, without our being suffered to open our mouths> 



TRANSUBSTANTIATION. 159 

appeals was the only subject discussed at any length. 
By a gradual progress of usurpation, the Popes had con- 
trived that almost all causes should be carried to Rome. 
As a necessary consequence, the power of the bishops 
was nearly annihilated, and innumerable vexations and 
oppressions, together with enormous expenses, awaited 
the hapless individual who found himself involved in 
an ecclesiastical suit. John Gropper^Q addressed the 
fathers on this subject, and his speech produced so pow- 
erful an impression, and was so much applauded by the 
Spaniards and Germans, that the legate engaged John 
Baptiste Castelli"* ^ to answer it, whicn he did in an ela- 
borate harangue. The result was, that power triumph- 
ed over justice, and none but trivial and unsatisfactory 
reforms were suffered to pass.^ ^ 

When the decrees were prepared and adopted, the le- 
gate laid before the council the demands of the imperial 
iimbassadors on behalf of the Protestants, which, he said, 
appeared to him reasonable, and ought to b© complied 
with. On his recommendation it was agreed to post- 
pone till Jan 25, in the follo.wing year, the decision of 
the question of communion in both kinds, and the com- 
munion of infants ; and in the mean time to prepare a 
decree on penance and extreme unction. The presidents 
of the council v/ere requested to prepare a safe-conduct. 
This was procured by the legate's management, and 
enabled him to make use of the form sent him from 
Rome for that purpose. "^^ 

The thirteenth session was celebrated Oct. 11, with 
great pomp. In the following terms did the council set- 
tle the long disputed subject of transubstantiation : — 

" The sacred, holy, (ecumenical, and general Coun- 
cil of Trent, lawfully assembled, &c. being convened 
under the special guidance and government of the Holy 
Spirit, in order to expound the true and ancient doctrine 

to make any other demands.... The Bishops are much troubled that 
they are hstened to with an appearance of chagrin, whenever they 
speak of a reformation." Vargas, p. 170. 

' 39 Archdeacon of Cologne, an eminent divine and canonist. See 
Du Pin. Cent. xvi. 

40 An Italian. Promotor of the Council, an office somewhat ana- 
logous to that of the Speaker of our House of Commons. 

41 Paliav. lib. xii. c. 12. s. 4. Sarpi, lib. iv. s. 15, 16. 
43 Paliav. lib. xii. c. 8. Sarpi, Ub. iv. s. 18. 



160 THE EUCHARIST 

of faith and the sacraments, and apply a re*medy to all 
heresies and other most grievous evils by which the 
church of God is now miserably vexed and rent in pieces 
— hath from the first particularly desired to root out ut- 
terly the tares of accursed errors and schisms, which the 
enemy has sown in these calamitous times, respecting 
the doctrine, use, and worship of the most holy eucharist; 
which sacrament our Saviour hath left in the church as 
a symbol of the unity and love in which he hath willed 
all Christians to be joined and knit together. There- 
fore, the same most holy council strictly enjoins all the 
faithful in Christ, that they presume not hereafter to be- 
lieve, teach or preach otherwise respecting the most ho- 
ly eucharist, than is explained and defined in this present 
decree ; in which is delivered the genuine and whole- 
some doctrine of the venerable and divine sacrament of 
the eucharist, as the Catholic church, instructed hy our 
Lord Jesus Christ and his apostles, and taught by the 
Holy Spirit, who constantlj^ leadeth her into truth, hath 
held, and w^ill keep to the end of the world. 

^' Chap. I. Of the real presence of our Lord Jesus Christ 
in the most holy Sacrament of the Eucharist. 

"In the first place, the holy council teacheth, and 
openly and plainly professeth, that our Lord Jesus Christ, 
true God and man, is truly, really, and substantially 
contained in the pure sacrament of the holy eucharist, 
after the consecration of the bread and wine, and under 
the species of those sensible objects. Neither is it to be 
regarded as contradictory, that our Saviour should al- 
ways sit at the right hand of the Father in heaven ac- 
cording to his natural mode of existence, and yet be 
sacramentally present with us in his substance in many 
other places, according to that mode of existence which, 
though we cannot express it in words, we can neverthe- 
less, when thought is illumined by faith, conceive to be 
possible with God, and ought most firmly to believe. — 
For all our ancestors who belomred to the true church 
of Christ, did most plainly acknowledge, in discours- 
ing on this most holy sacrament, that our Redeem- 
er instituted the same w4ien, after the benediction 



TRANSUBSTANTIATION. 161 

of the bread and wine, * ^ he testiii 3d in clear and express 
words, that he presented to his diiiciple^ his own body 
and his own blood. Which wordc^, recorded bj the 
ev^angelists, and repeated afterwards by blessed Paul, 
do evidently require that appropriate and clear interpre- 
ts The Roman Catholic church orders wheaten bread only to be 
used, and unleavened, because the eucharist was instituted ** on the 
first day of unleavened bread." A little wine is mingled with the 
water : the reasons for this mixture are thus stated : — 

*' With the wine used in the sacred mysteries, the church of God, 
however, has always mingled water ; because, as we know on the 
authority of the councils and the testimony of St. Cyprian, our Lord 
hinaself did so ; and also because this admixture renews the recol- 
lection of the blood and water which issued from his sacred side. — 
The word water we also find used in the Apocalypse, to signify the 
people, and therefore water mixed with wine signifies the union of 
the faithful with Christ their head. This rite, derived from aposto- 
lic tradition, the Catholic church has at all times observed. The 
propriety of mingling water with the wine, rests, it is true, on autho- 
rity so grave, that to omit the practice would be to incur the guilt of 
mortal sin ; however, its sole omission would be insufficient to ren- 
der the sacrament null. But care must be taken, not only to min- 
gle water with the wine, but also to mingle it in small quantity \for 
in the opinion of ecclesiastical writers, the water is changed into wine^ 
The following remarks are made on " the aptitude of these two 
elements to declare those things of which they are the sensible signs :" 
*' In the first place, they signify Christ, the true life ofthe world ; 
for our Lord himself has said, 'My flesh is meat indeed, and my 
blood is drink indeed.' As, therefore, the body of our Lord Jesus 
Christ nourishes to eternal life those who receive it with purity and 
holiness, with great propriety is this sacrament composed principal- 
ly of those elements which sustain life; thus giving the faithful to 
understand, that the soul is nurtured with grace by a participation of 
the precious body and blood of Christ. These elements serve also 
to prove the dogma of the real presence. Seeing, as we do, that 
bread and wine are every day changed hy the power of nature into hu- 
man fiesh and blood, we are, by the obvious analogy of the fact, the more 
readily induced to believe that the substance of the bread and wine is 
changed, by the celestial benediction, into the real body and blood of 
Christ. This admirable ^nange also contributes to illustrate what 
takes place in the soul. As the bread and wine, although invisibly, 
are really ahd substantially, changed into the body and blood of 
Christ, so are we, although interiorly and invisibly, yet really re- 
newed to life, receiving in the sacrament ofthe eucharist the true 
life. Moreover, the body ofthe church, although one and undivid- 
ed, consists of the union of many members, and of this mysterious 
union no hing is more strikingly illustrative than bread and wine. — 
Bread is made from many grains, wine is pressed from many grapes, 
and thus are we too, although many, closely united by this myste- 
rious bond of union, and made as it were one body." Catechism, p. 
212—216. 

14* 



162 THE EUCHARIST 

tation which has been given them by the fathers ; it is 
tlierefore a most heinous crime that they should be 
turned by certain contentious and wicked men into pre- 
tended and imaginary figures, to the denial of the truth 
of the flesh and blood of Christ ; contradicting therein 
the universal sense of the church, ^^ the pillar and 
ground of the truth, which detests these vain comments, 
devised by impious men under the influence of Satan, 
and thankfully acknowledges and holds in perpetual re- 
membrance, this most excellent gift of Christ. 

*'Chap. IL Of the reason of the iiistitution^of this most 
holy sacrament. 

<^ Therefore, when our Saviour was about to depart 
from this world to the Father, he instituted this sacra- 
ment, in which he did as it were pour forth the riches 
of his divine love to men, and establish a memorial of 
his wonderful deeds : and he hath commanded us, in 
partaking thereof, to cherish his memory, and declare 
his death, till he shall come to judge the world. Now 
he intended this sacrament to be received as the spiritu- 
al food of souls, by which those who live by his life 
should be sustained and strengthened, as he said, 'he 
who eateth me, the same shall live by me;' and as an 
antidote, to deliver us from daily faults, and preserve us 
from mortal sins. Moreover he designed it as a pledge 
of our future glory and everlasting bliss, and therefore 
as a symbol of that one body of which he is the head, 
and to which it is his will that vv^e, the members, should 
be joined by the closest bonds of faith, hope, and chari- 
ty, that we might all speak the same thing, and no 
schisms be among us. * ^ 

44 Vide Bellarmine de Sac. Eucharist, lib. ii. ; and, on the other 
side, Preservative against Popery, vol. ii. tit. 7. p. 176-*- 252. 

45 The reasons, or eifects of the Sacrament, are thus enumerated 
and described by the compilers of the " Catechism:" — 1. Itimparts 
grace: *' it is not, like bread and wine, changed into our substance; 
but, in some measure, changes us into its own nature." 2. It remits 
venial sins: " whatever losses the soul sustains by falling into some 
slight offences, through the violence of passion, these the eucharist, 
which cancels lesser sins, repairs in the same manner, not to depart 
from the illustration already adduced, that natural food, as we know 
from experience, gradually repairs the daily waste caused by the vital 



TRANSUBSTANTIATION. 163 

" Chap. III. Of the excellence of the most holy eu- 
charist above the other sacraments. 

" The most holy eucharist hath this in common with 
the other sacraments, that it is a symbol of sacred things, 
a visible form of invisible grace. But herein is disco- 
vered its peculiar excellence, that while the other sacra- 
ments then first possess the power of sanctifying when 
they are used by any one, the very author of sanctity is 
in the eucharist before it is used : ^ ^ for the apostles had 
not yet received the eucharist from the hand of the Lord, 
when he affirmed that what he was presenting to them 
was really his body. And this faith has always remained 
in the church of God, that immediately after the conse- 
cration, * '^ the true body of oar Lord, and his true blood, 

heat of the system." 3. It is '^ an antidote against the contagion of 
sin, and a shield against the violent assaults of temptation." 4. It 
■"represses the licentious desires of the flesh, and keeps them in due 
subjection to the spirit." 5. It ^'facilitates to an extraordinary de- 
gree the attainment of eternal life^ . . . /' The grace which it imparts 
brings peace and tranquillity to the soul, and when the hour shall 
have arrived in which he is to take his departure from this mortal 
life, like another Elias, who, in the strength of his miraculous re- 
past, walked to Horeb, the mount of God, the Christian, invigo- 
rated by the strengthening influence of this heavenly food, shall 
wing his way to the mansions of everlasting glory and never-end- 
ing bliss." Catechism, p. 234—237. 

46 ^' With great truth is the holy eucharist called the fountain of 
all grace, containing, as it does, after an admirable manner, the 
source of all gifts and graces, the author of all the sacraments, 
Christ our Lord, from whom, as from their source, they derive all 
their goodness and perfection." Catechism, p. 234. 

47 It is surely passing strange that our Lord should have commit- 
ted so wondrous a power to the Christian priesthood, as is claimed 
by the Roman Catholic church, and yet have left no instructions as 
to the form and manner in which it is to be exercised ; so that they 
have been obliged to borrow or alter his own words, and turn them 
into presumed forms of consecration : thus — 

^' From the Evangelists Matthew and Luke, and also from the 
Apostle [Paul,] we learn that the form of the sacrament consists in 
these words, * 1 his is my body ;^ . . and this form of consecration, made 
use of by Jesus Christ, has been uniformly and inviolably observed 

in the Catholic church." '' The form of consecrating the chalice 

is comprehended in these words, ' This is the chalice of my blood of 
the new and eternal testament; the mystery of faith ; which shall be 
shed for you, and for many, to the remission of sins. These words 
are for the most part taken from scripture ; some of them, however, 
have been preserved in the church by apostolic tradition.". ..." The 



164 THE EUCHARIST 

together with his soul and divinity, do exist under the 
species of the bread and wine ; his body under the spe- 
cies of bread, and his blood under the species of wine, 
by virtue of the words of consecration; his body also 
under the species of wine, and his blood under the spe- 
cies of bread, and his soul under each species, through 
that natural conne^cion and concomitance bj which all 
the parts of Christ our Lord, who has risen from the 
dead, no more to die, are closely connected together ;"* ^ 
and his divinitj^, through the wonderful and hypostatical 
union thereof with his body and soul. Wherefore it is 
most certain that all is contained under either species, 
and under both ; for Christ, whole and entire, ^^ exists 
under the species of bread, and in every particle thereof, 
and under the species of wine, and in all its parts. so 



words ' and eternal,' and also the words ' the mystery of faith/ have 
been transmitted to us by holy tradition, the interpreter and guar- 
dian of Catholic unity." Ibid. p. 216— 218. 

48 '< As, however, to the body are united his blood, his soul, his 
divinity, they too must be found to co-exist in the sacrament ; not, 
however, by virtue of the consecration, but by virtue of the union 
that subsists between them and his body ; and this theologians ex- 
press by the word ' concomitance.' " Ibid. p. 227. 

49 '' The word Christ designates the man-God, that is to say, one 
person in whom are united the divine and human natures ; the holy 
eucharist, therefore, contains both, and whatever is included in the 
idea of both, the divinity and humanity whole and entire, the soul, 
the body and blood of Christ with all their component parts — all of 
which faith teaches us are contained in the sacrament. In heaven 
the whole humanity is united to the divinity in one hypostasis or per- 
son, and it were impious, therefore, to suppose that the body of 
Christ, which is contained in the sacrament, is separated from his 
divinity." Catechism, p. 226. This extract forms part of a para- 
graph which begins thus : — '' Here the pastor will also explain to the 
faithful, that "i: this sL^crament not only the true body of Christ, and all 
the constituents of a true body, as bones and sinews {velut ossa et ner- 
ves.) but also Christ, whole and entire, &c. It is remarkable that 
the clause in itahcs {"■ as bones and sinews" ') is omitted in the Ro- 
man Catholic translation ! The reader will guess the reason of the 
omission: the lesson is, that Popish translations must be vigilantly 
scrutinized. 

50 " The Catholic church, then, firmly believes, and openly pro- 
fesses, that in this sacrament the words of consecration accomplish 
three things; first, that the true and real body of Christ, the same 
that was born of the Virgin, and is now seated at the right hand of 
the Father in heaven, is rendered present in the holy eucharist; se- 
condly, that however repugnant it may appear to the dictate of the 
senses, no substance of the elements remains in the sacraments; and 



TRANSUBSTANTIATION. 165 

" Chap. IV. Of Transubstantiation. 

*' Since therefore Christ our Redeemer affirmed, that 
it was truly his body which was presented under the 
species of bread, the church of God hath always held, 
and this holy council doth now renew the declaration, 
that by the consecration of the bread and wine, the 
whole substance of the bread is converted into the sub- 
stance of the body of Christ our Lord, and the whole 
substance of the wine into the substance of his blood; 
"vvhich conversion is by the holy Catholic church fitly 
and properly called transubstantiation.^i 

thirdly, a natural consequence of the two preceding, and one which 
the words of consecration also express, that the accidents which 
present themselves to the eyes, or other senses exist in a wonderfuJ 
vand ineffable manner, without a subject. The accidents of bread 
and wine we see; (it should be ' all the accidents' — * accidentia om- 
nia' — another omission \)hui they inhere inno substance, and exist in- 
dependently of any. The substance of the bread and wine is so 
changed into the body and blood of our Lord, that they altogether 
cease to be the substance of bread and wine." Ibid. p. 221. " The 
accidents cannot inhere in the body and blood of Christ; they must, 
therefore, contrary to the physical laws, subsist of themselves, inher- 
ing in no subject*" p. 232. 

51 *' If, after consecration, the body of Christ is really and truly 
present under the species of bread and wine, not having been there 
before, it must have become so by change of place, by creation, or 
by transubstantiation. It cannot be rendered present by change of 
place, because it would then cease to be in heaven ; for whatever is 
moved must necessarily cease to occupy the place from which it is 
moved. Still less can we suppose it to be rendered present by crea- 
tion, an idea which the mind instantly rejects. In order that the 
body of our Lord be present in the sacrament, it remains, therefore, 
that it be rendered present by transubstantiation, and of course, that 
the substance of the bread entirely cease to exist." Catechism, p. 228. 
'* This admirable change, as the Council of Trent teaches, the Ca- 
tholic church most appropriately expresses by the word ' transubstan- 
tiation.' When, in the natural order, the form of a being is changed, 
that change maybe properly termed a ' transformation ;' in like man- 
ner, when in the sacrament of the eucharist, the whole substance of 
one thing passes into the whole substance of another, the change our 
predecessors in the faith wisely and appropriately called ' transubstan- 
tiation.' But according to the admonition so frequently repeated by 
the holy fathers, the faithful are to be admonished against the danger 
of gratifying a prurient curiosity by searching into the manner in 
which this change is effected. It mocks thepowers of conception, nor 
can we find any example of it in natural transmutations, nor even in 
the wide range of creation. The change itself is the object not of our 
comprehension, but of our humble faith ; and the manner of that 



166 THE EUCHARIST 

" Chap. V. Of the icorship and veneration to he reri' 
derecl to this most holy sacrament, 

"There is, therefore, no room to doubt, that all the 
faithful in Christ are bound to venerate this most holy 
sacrament, and to render thereto the worship of latria^ 
which is due to the true God (latrise cultum, qui vero 
Deo debetur,) according to the custom always observed 
in the Catholic church. Neither i^ it to be less adored, 
because it was instituted by Christ the Lord, as has been 
stated ; for we believe him who is present therein to be 
the same God of whom the Eternal Father said, when 
he brought him into the world, ' And let all the angels 
of God adore him' (Heb. i. 6.:) before whom the Magi 
prostrated themselves, adoring; and whom, as scripture 
testifies, the apostles worshipped in Galilee. 

'^ The holy council further declares, that the custom 
of annually celebrating this pre-eminent and adorable 
sacrament with peculiar veneration and solemmitj^, on 
an appointed festal day, carrying it reverently and ho- 
nourably in procession through the streets and public 
places, was piously and religiously introduced into the 
church of God. For it is most proper that certain sa- 
cred days should be fixed, on v/hich all Christians may 
in a special manner testify with what grateful remem- 
bra.nce they regard their common Lord and Redeemer, 



change forbids ihe temerity of a too curious inquiry," Ibid. p. 231. 
A^ain : " To explain this mystery in a proper manner is extremely 
difficult. On the manner of this admirable conversion, the pastor, 
however, will endeavour to instruct those who are more advanced in 
the knowledge and contemplation of divine things: those who are 
yet weak, may, it were to be apprehended, be overwhelmed by its 
greatness," Ibid. p. 230. How fliose '' who are more advanced" 
are to be instructed, is more fully explained in another place : the 
pastor " will, first of all, impress on the minds of the faithful, the 
necessity of detaching, as much as possible, their minds and under- 
standings from the dominion of the senses; for were they, with regard 
to this sublime mystery, to constitute the senses the only tribunal to 
which they are to appeal, the awful consequence must be, their precipi^ 
tation into the extreme of impiety. Consulting the sight, the touch, 
the smell, the taste, and finding nothing but the appearances of 
bread and wine, the senses must naturally lead them to think, that 
this sacrament contains nothing more than bread and wine. Their 
minds, therefore, are as much as possible to be withdrawn from sub- 
jection to the senses, and excited to the contemplation of the stu^. 
pendous power of God," Ibid. p. 220, 



TRANSUBSTANTIATION. 167 

for a benefit so ineffable and divine, wherein is repre- 
sented the victory and triumph of his death. Thus also 
it is fit that all-conquering truth should display its tri- 
umph over heresy and lies, that when its enemies wit- 
ness so great splendour, and such joy in the whole 
church, they may be disheartened, and as it were, smit- 
ten with pining sickness, or else, struck with shame and 
confusion, may betimes repent. ^^ 

52 The annual festival of the Holy Sacrament, or Corpus Christi 
day, was instituted by Urb m IV. in 12C4, and the institution was 
confirmed at a general council held at Vienna in J3ll. Its origin 
is variously related. Some say that a woman named Juliana, re- 
siding at Leige, had a vision, ''intimating to her, that it was the 
will of God, that a peculiar festival should be annually observed 
in honour of the holy sacrament, or rather of the real presence of 
Christ's body in that sacred institution," and that this induced the 
Pope to institute the feast. Juliana declared, " that as often as she 
addressed herself to God or to the saints in prayer, she saw the full 
njoon with a small defect or breach in it ; and that having long stu- 
died to find out the signification of this strange appearance, she was 
inwardly informed by the Spirit, that the moon signified the church, 
and that the defect or breach was the want of an annual festival in 
honour of the holy sacrament." Others say that a certain priest 
was performing mass, who doubted the dogma of the real presence, 
and that blood flowed from the host which he held in his hands, 
which of course completed his conviction: this being reported to 
the Pope, he instituted the festival. See Mosheim, cent. xiii. part 
ii. chap. 4. s. 2. Hospinian de Orig. Fest. Christian, p. 74 — 78. 
Regnum Papisticum. p. 153 — 156. 

Corpus Christi day is the Thursday after Trinity Sunday. In 
Romm Catholic countries it is celebrated with much pomp. The 
host is carried about in solemn procession and devoutly adored; the 
streets and houses are splendidly decorated ; all is joy and fes- 
tivity. In some instances allegorical representations of truths or 
events form part of the pageant. A Spanish custom is thus de- 
scribed : — 

''At a short distance in front of the procession appeared a group 
of seven gigantic figures, male and female, whose dresses, contrived 
by the most skilful tailors and milliners of the town, regulated the 
fashion at Seville for the ensuing season. A strong man being con- 
cealed under each of the giants and giantesses, they amused the 
gaping multitude, at certain inters^als, with a very clumsy dancq 
performed to the sound of the pipe and tabor. IVext to the Brob- 
dignag dancers, and taking precedence of all, there followed, on a 
moveable stage, the figure of a Hydra encircling a castle, from which, 
to the great delight of all the children at Seville, a puppet not unlike 
punch, dressed up in a scarlet jacket trimmed with morrice-bells, 
used often to start up, and having performed a kind of wild dance, 
vanished again from view into the body of the monster. The who>e 
of this compound figure bore the name of Tarasca, a word of whicl^ 



168 THE EUCHARIST 

*' Chap. VI. Of 'preserving the sacrament of fhe holy 
eucharistj and carrying it to the sick. 

^' The custom of preserving the holy eucharist in the 
sacristy is so ancient that it was acknowledged even in 
the age of the council of Nice. Moreover, the practice 
of carrying the same holy eucharist to the sick, and 
carefully preserving it for that purpose in churches, is 
not only perfectly agreeable to the strictest equity and 
reason, but has also been enjoined by many councils, 
and sanctioned by the long-standing observance of the 
Catholic church. Therefore, this holy council decrees, 
that this very salutary and necessary custom be retain- 
ed.5 3 

I do not know either the meaning or the derivation. That these 
figures were allegorical no one can doubt who has any knowledge of 
the pageants of the sixteenth and seventeenth centuries. It would 
be difficult, however, without the help of an obscure tradition, to 
guess that the giants in perriwigs and swords, and their fair partners 
in caps and petticoats, were emblems of the seven deadly sins. The 
Hydra, it should seem, represented heresy, guarding the castle of 
schism, where folly, symbolized by the strange figure in scarlet, dis- 
piayed her supreme command. This band of monsters was supposed 
to be flying in confusion before the triumphant sacrament." Dob- 
lado's Letters from Spain, p. 303. See also Miss A. Plumtre's 
''Residence in France," vol. ii. p. 220 — 241. 

53 In Spain, when a priest carries the consecrated wafer to a dy- 
ing man, a person with a small bell accompanies him. At the sound 
of the bell, all who hear it are obliged to fall on their knees, and to 
remain in that posture tilf they hear it no longer. *^ Its sound ope- 
rates like magic upon the Spaniards. In the midst of a gay, noisy 
party, the word, ' Sa Majcsiad^ {his Majesty, the same expression 
being applied both to God and the king) will bring every one upon 
his knees until the tinkling dies in the distance. Are you at dinner ? 
you must leave the table. In bed? you must, at least, sit up. But 
the most preposterous effect of this custom is to be seen at the thea- 
tres. On the approach of the host to any military guard, the drum 
beats, the men are drawn out, and as soon as the priest can besee% 
they bend the right knee, and invert the firelocks, placing the point 
of the bayonet on the ground. As an officer's guard is always sta- 
tioned at the door of a Spanish theatre, I have often laughed in my 
sleeve at the effect of the chamade both upon the actors and the com- 
pany. ' Dios^ Dios /' resounds from all parts of the Iwuse, and eve- 
ry one falls, that moment, upon his knees. The actors' ranting, or 
the rattling of the castanets in the fandango, is hushed for a few mi- 
nutes, till the sound of the bell growing fainter and fainter, the 
amusement is resumed, and the devout performers are once more, 
upon their legs, anxious to make amends for the interruptioa/' — 
Doblado*s Letters from Spain, p. 13. 



TRANStTBSTANTIATIOX IS9 

'* Chap. VII. Of the preparation to be used in order 
to receive the holy eucharist loorthily, 

" If it is not fitting to engage in any sacred duty but 
in a holy manner, the christian will clearly perceive that 
the surpassing purity and dirinity of this heavenly sa- 
crament require him the more diligently to take heed 
that he do not attempt to receive it without great reve- 
rence and sanctity, especially when those fearful words- 
of the apostle are considered, 'He that eateth and 
drinketh unworthily, eateth and drinketh judgment to 
himself, not discerning the body of the Lord,' 1 Cor. 
xi. 29. Wherefore, he who w^ishes to comnumicate 
must be reminded of the precept, ' Let a man prove 
himself,^ 1 Cor. xi. 28. Now the custom of the church 
declares this preparation to be necessarj^ — that no one 
who is conscious of mortal sin, however contrite he m^ay 
think himself to be, should venture to receive the holy 
eucharist without previous sacramental confession. 
Which custom this holy council decrees to be strictly 
observed by all Christians, and even by the priests^ 
whose office it is to administer the sacrament, unless- 
there happens to be no confessor at hand. If, there- 
fore, through necessity, the priest solemnizes the sacra- 
ment without previous confession, let him confess as 
soon as possible." ^'^ 

54**1. The first preparation, then, which the faithful should 
make, is to distinguish table from table, this sacred table from pro- 
fane tables, this celestial bread from common bread. This we do 
when we firmly believe, that the eucharisi; really and truly contains 
the body and blood of the Lord, of him whom the angels adore in 
heaven, * at whose nod the pillars of heaven fear and tremble,^ of 
whose glory the heavens and the earth are full. This is to discern 
the body of the Lord, in accordance with the admonition of the apos- 
tie, venerating rather the greatness of the mystery than toocuriausly 
investigating its trvithby idle disquisition. 2. Another very neces- 
sary preparation is to ask ourselves, if we are at peace with, if we 
sincerely and from the heart love our neighbour. 3. We should 
in the next place, carefully examine our cansciences lest perhaps 
they be defiled by mortal guilt, which sincere repentance alone can 
efface. This severe scrutiny is necessary in order to cleanse the 
soul from its defilement, by applying to it the salutary medicine of 
contrition and confession. 4. We should also reflect in the silence 
of our own hearts, how unworthy we are that God should bestow on 
us this divine gift. 5. We should also put the question to ourselves, 
whether we can truly say with Peter, ' Lord thou knowest that I 
love thee^" 6. Our preparation should not, however, be confined 

15 



170 THE EUCHARIST — 

'' Chap. VIIL Of the use of this admirable sacra- 
ment, 

" As regards the use of this holj sacrament, our fa- 
thers have rightly and wisely distinguished three ways 
of receiving it. They have taught that some receive it 
only sacramentally, as sinners. Others receive it only 
spiritually, namely, those who eating with desire the 
heavenly bread presented to them, enjoy its fruit and 
use, through lively faith, working by charity. A third 
class receive it both sacramentally and spiritually ; these 
are those who so examine and prepare themselves be- 
forehand, that they come to this divine table, adorned 
with the nuptial garment. Now it hath been the cus- 
tom of the church of God, that in receiving this sacra- 
ment, the laity should take the communion from the 
priests, and the officiating priests administer to them- 
selves:^^ which custom, transmitted by apostolic tradi- 
tion, rightfully deserves to be retained. Lastly, the 
holy council doth with paternal affection admonish ex- 
hort, beg and entreat, by the tender mercies of our God, 

to the soul : it should also extend to the body. We are to app^-oach 
the holy eucharist fasting, having neither eaten nor drunk, at least 
from the preceding midnight. The dignity of so great a sacrament 
also demands, that married persons abstain from the marriage-debt 
for some days previous to communion." Catechism, p. 239, 240. 

55 " To priests alone has been given power to consecrate and ad- 
minister the holy eucharist. That the unvarying practice of tJie 
church has also been, that the faithful receive the sacrament from 
the band of the priest, and that the priest communicates himself, 
has been explained by the council of Trent ; and the same holy 
council has shown that this practice is always to be scrupulously ad- 
hered to, stamped, as it is, with the authoritative impress of apostolic 
tradition, and sanctioned by the illustrious example of our Lord him- 
self, who with his own hands, consecrated and gave to his disciples 
his most sacred body. 

'' To consult as much as possible for the dignity of this so august 
a sacrament, not only is its administration confided exclusively to 
the priestly order ; but the church has also, by an express law, pro- 
hibited any but those who are consecrated to religion, unless in case 
of necessity, to touch the Severed vessels, the linen, or other imme- 
diate necessaries for consecration. Priest and people may hence 
learn, what piety and holiness they should possess who consecrate, 
administer, or receive the Holy of holies. The eucharist, however, 
as was observed with regard to the other sacraments, whether, ad- 
ministered by holy or unholy hands, is equally valid." Catechism, 
p. 245. 



TRANSUBSTANTIATION. 171 

all who bear the Christian name, that they would at 
length unite and agree, in this sign of unity, this bond 
of charity, this symbol of concord ; and that mindful 
of the exceeding majesty and wonderful love of Jesus 
Christ our Lord, who gave his precious soul as the price 
of our salvation, and his flesh to us to eat, thej^ would 
believe in these sacred mysteries of his body and blood, 
regard them v^ith constant and firm faith, devotion, 
piety and reverence, and frequently receive that super- 
substantial bread, which will be the true life of their 
souls, preserve the health of the mind, and so strengthen 
them that they will be able to pursue the course of this 
miserable pilgrimage till they arrive at the heavenly 
country, ^6 and eat without disguise that angel's food 
which they now receive under sacred veils. ^"^ 

56 When the eucharist is administered to a dying person, it is 
called the ''Viaticum," " because it prepares for us a passage to 
eternal happiness and everlasting glory. Hence, in accordance 
with the ancient practice of the church, none of the faithful are suf- 
fered to depart this life without being previously fortified with this 
living bread from heaven." Catechism, p. 208. 

57 Dr. Challoner gives the following direction for receiving the 
communion : — 

''At the time of communion go up to the rail, and take up the 
towel and hold it before you. Whilst the clerk says the confiteoTy 
humbly confess your sins, and beg God's pardon for them. When 
the priest turns about to give the absolution, receive it with your 
head bowed down, as from the hand of the invisible High Priest y 
whom you are going to receive. 

" When the priest holds up a particle of the blessed sacrament, 
with these words, Ecce Agnus Dei, 8^c. Behold the Lamb of God, be- 
hold him who taketh away the sins of the world, humbly beg, with a 
lively confidence in the merits of his death and passion, that he 
would take away your sins. 

" When the priest repeats three times, Domine, nonsum dignus, 
8fc. Lord I am not worthy thou shouldst enter under my roof speak 
only the word, and my soul shall be healed, say the same with him 
in your heart, and humble yourself exceedingly through the sense 
of your unworthiness and sins ; but let this be joined with a lively 
confidence in him, who can raise you up, and perfectly heal your 
soul by his only word. 

" When the priest gives you the blessed sacrament, saying, TJte 
body of our Lord Jesus Christ preserve thy sovl to life everlasting, 
Amen, receive it with a lively faith, a profound humility, and a 
heart inflamed with love. At the time of your receiving, let your 
head be erect, your mouth opened m^oderately wide, and your tr.ngue 
a little advanced, so as to rest upon your under lip, that the priest 



172 THE EUCHARIST 

*' But since it is not sufficient to state truth, unless 
errors are detected and exposed, the holy council has 
thought fit to subjoin the following canons, that the 
Catholic doctrine being now declared, all persons may 
understand what heresies they ought to shun and avoid. 

" Canon 1. Whoever shall deny, that in the most 
holy sacrament of the eucharist there are truly, really, 
and substantially contained the body and blood of our 
Lord Jesus Christ, together with his soul and divinity, 
and consequently Christ entire ; but shall affirm that he 
is present therein only in a sign or figure, or by his 
power : let him be accursed. 

^^ 2. Whoever shall affirm, that in the most holy sa- 
crament of the eucharist there remains the substance of 
the bread and wine, to^gether with the body and blood of 
our Lord Jesus Christ : and shall deny that wonderful 
•and peculiar conversion of the whole substance of the 
laread into his body, and of the whole substance of the 
wine into his blood, the species only of bread and wine 
remaining, which conversion the Catholic church most 
fitly terms transubstantiation : let him be accursed. 

" 3. Whoever shall deny that Christ entire is contained 
in the venerable sacrament of the eucharist, under such 
species, and under every part of each species when they 
are separated : let him be accursed. 

" 4. Whoever shall affirm, that the body and blood 
of our Lord Jesus Christ are not present in the admi- 
rable eucharist, as soon as the consecration is performed, 
but only as it is used and received, and neither before 
iior after ; and that the true body of our Lord does not 
remain in the hosts or consecrated morsels, which are 
reserved or left after communion : let him be accursed. 

may conveiiieatly convey the blessed sacrament into your mouth : 
which being done shut your mouth, let the sacred host moisten a 
little upon your tongue, and then swallow it down as soon as you 
can, ?.nd afterwards abstain awhile from spitting. If the host 
should chance to stick to the roof of your mouth, be not disturbed ; 
neither must you put your finger into your mouth to remove it, but 
gently and quietly remove it with your tongue, and so convey it 
down : and then return to your place, and endeavour to entertain, 
as well as you can, the guest whom you have received. Spend at 
least a quarter of an hour after communion in devotions suitable to 
that occasion." Garden of the Soul, p. 251. 



TRANSTJBSTANTIATION 173 

^' 5. Whoever shall affirm, that remission of sins is 
the chief fruit of the most holy eucharist, or that other 
effects are not produced thereby : let him be accursed. 

" 6. Whoever shall affirm, that Christ the only be- 
gotten Son of God, is not to be adored in the holy eu- 
charist with the external signs of that worship which is 
due to God ; and therefore that the eucharist is not to 
be honoured with extraordinary festive celebration, nor 
solemnly carried about in processions, according to the 
laudable and universal rites and customs of holy church, 
nor publicly presented to the people for their adora- 
tion i^ ^ and that those who worship the same are idola- 
ters : let him be accursed. 

'^ 7. Whoever shall affirm that it is not lawful to 
preserve the holy eucharist in the sacristry, but that im- 
mediately after consecration it must of necessity be 
distributed to those who are present ; or that it is not 
lawful to carry it in procession to the sick : let him be 
accursed. 

^' 8. Whoever shall affirm that Christ as exhibited 
in the eucharist is eaten in a spiritual manner only, and 
not also sacramentally and really: let him be accursed. 

'^ 9. Whoever shall deny that all and every one of 
the faithful in Christ, of both sexes, are bound to com- 
municate every year, at least at Easter, according to 
the injunction of holy mother church :^^ let him be ac- 
cursed. 

5 8 It is well known, that at the elevation of the host in "Roman 
Catholic chapels, all present (excepting Protestants) kneel down 
and adore. Many a semi-Protestant would call this an imposing 
sight : rightly consideied, it is deeply humiliating and affecting — 
the triumph of superstition over common sense, reason and scrip- 
tural piety. 

s 9 " The faithful are frequently to be reminded that they are all 
bound to receive this sacrament ; and that the church has decreed 
that whoever neglects to approach the holy communion once a year 
at Easter, subjects himself to sentence of excommunication, How- 
ever, let not the faithful imagine that it is enough to receive the 
body of the Lord once a year only, in obedience to the decree of the 
church ; they should approach oftener, but whether monthly, 
weekly, or daily, cannot be decided by any fixed universal rule.'' 
The obligation of communion is not considered as binding on in- 
fants. " From persons labouring under actual insanity the sacra- 
ment should also be withheld. However, according to the decree of 
the council of Carthage, it may be administered to them at the close 

15* 



174 THE EUCHARIST — 

" 10. Whoever shall affirm, that it is not lawful for 
the officiating priest to administer the communion to 
himself, let him be accursed. 

'^ 11. Whoever shall affirm, that faith only is a suf- 
ficient preparation for the reception of the most holy sa- 
crament of the eucharist: let him be accursed. And 
lest so great a sacrament should be taken unworthily, 
and therefore to death and condemnation, the said holy 
council doth decree and declare, that previous sacra- 
mental confession is absolutely necessary, if a confessor 
is at hand, for those who are conscious of the guilt of 
mortal sin, however contrite they may think themselves 
to be. Whoever shall presume to teach, preach, or ob- 
stinately assert the contrary, or to maintain opposite 
opinions in public disputation : let him be ipso facto 
ex-communicated.6^ 

O the " depths of Satan I" Surely here we have his 
master-piece. To what a state of degradation is the 
mind reduced that can swallow the monstrous dogma 
maintained in this decree, and submit to the imperious 
dictation of a pretended infallible church, in opposition 
to reason and common sense, the laws of nature, and 

of life, provided they had evinced previously to their insanity, a sin- 
cerely pious desire of being admitted to its participation, and if no 
danger arising from the state of the stomach, or other inconvenience 
or indignity is to be apprehended.'* Catechism, p. 241 — 243. 

fiO Certain additional canons were framed at Bologna, which did 
not ultimately pass. They were intended to counteract the '* cold 
and neghgent devotion" which, according to the confession of the 
fathers, was extensively prevalent: " from which sprang irreverence 
from irreverence contempt, and from contempt impiety." These 
provisions were — that whenever the host was exhibited on the altar 
or carried in the street, none should be allowed to sit or stand, but 
all should kneel, with uncovered heads; that it should be constantly 
kept in churches, in a clean and stately vessel — be carried to the 
eick whenev^er necessary — be renewed always within fifteen days — 
and have a lamp burning before it both by day and night ; that 
when the priest carried the host to the sick, he should appear in 
becoming and splendid attire, never without a light, and bear the 
object of adoration in a reverent manner, so as to be recognized by 
all ; and that great care should be taken to persuade the people 
to frequent<iommunion, and punish defaulters. Le Plat, iii. p. 637. 
The reader scarcely need be reminded that these are existing cus- 
toms in decidedly Roman Catholic countries, such as Spain, Por- 
tugal, &C. 



TRANS uBSTANTIATION. 175 

ihe word of God ! ^ ^ The bread is placed upon the 
altar. All know that it is bread, nothing but bread, 
prepared from the flour of w heat. ^^ Hoc est corpus 
meum," exclaims the priest, and it is held to be bread 
iio longer. It looks like bread — tastes like bread ; no 
visible change has passed upon it. And the ^vine, in 
like manner, has undergone no discernible alteration; 
its colour, appearance, flavour, are just the same. But 
an defiance of the senses we are commanded to believe 
that the one has become the bodj and the other the blood 
^of the Lord Jesus Christ, and that his soul and divinity 
are included in the same space. Nor is this enough : 
as if in very mockery of their humiliation, the victims 
of this debasing superstition are further required to hold 
that ^'Christ whole and entire,^' is present in both the 
bread and the wine, respectively, and that the smallest 
crumb of bread, the minutest drop of the wine, contains 
as much as th« w^hole quantity consecrated ! And the 
communicant eats, swallows, digests — what ? Horrible 
profaness! Is not this to ''crucify the Son of God 
afresh, and put him to an open shame ?" 

But we check ourselves. Sorrowful and indignant 
feelings agitate the breast of the friend of scriptural re- 
el '^Believing as they do, th^ Holy Catholic church, they must 
necessarily believe that the doctrme propounded by us is that which 
was revealed by the Son of God." Catechism, p. 225. So then, 
whatever this ''chu.rc>i" may think fit to promulgate, however re- 
pugnant to reason and Scripture, is to be ''necessarily," received 
as divine. Is not this abject slavery ! 

** If Juggernaut be not true," said the Hindoo priest to one of 
their countrymen whose mind had been impressed by a Missionary's 
discourses, ''If Juggernaut be not true, how can Ms car move for^ 
ward of itself V^ The man confessed the force of the argument, and 
determined to go on pilgrimage to the idol's temple, to ascertain the 
truth of the fact. After waiting a good while, '^ at last there came 
running several thousands of men, who took hold on the car-ropes, 
and after a deal of flogging and pulling, the car began to grate on 
its wheels. When I saw this," observed the inquirer, " I said, this 
is all a lie." He remonstrated with them on their wickedness in 
deluding the people with lies. " Why," said they, '' don't you see 
that he is going by himself now?" " Where? where?" he asked. 
*' Where !" they rejoined, " every hody sees that he is going by him' 
self now ; hut the fact is, that you are so sinful that you can see 
nothing; audit is for your sins that Juggernaut has blinded your 
eyes that you cannot see /" Missionary Register, 1830, p. 541. Ve- 
rily, Popery and Hindooism are not dissimilar. 



176 THE EUCHARIST 

ligion. The blasphemous absurdities of transubstan- 
tiation cannot be contemplated without keenest emo- 
tions, nor exposed but in language of the sternest seve- 
rity. This task belongs to professed controversialists. 
From their instructive pages the reader will learn how 
artfully this branch of the Roman Catholic system has 
been contrived to further the great objects of that im- 
posture, the substitution of the carnal for the spiritual, 
and the exaltation of the priesthood. Pardon and holi- 
ness are to be obtained, not by faith in the atoning 
sacrifice, but by the reception of the consecrated wafer : 
and the wondrous transformation which the sacramental 
element has undergone, then and then only took place 
when the appointed words were uttered by the priest. 
How reverently must he be regarded, who possesses 
such authority and power; 'Svho does not say, 'This 
is the body of Christ,' but 'This is my body;' and thus 
invested with the character of Christy changes the sub- 
stance of the bread and wine into the substance of his 
real body and blood l"^ 2 

The decree of reformation passed at this session was 
brief and unsatisfactory, comprising only certain enact- 
ments for the regulation of appeals, and provisions for 
the preservation of the rights and dignities of prelates, 
and the prevention of hasty or vexatious procedures 
against them, if accused of any crime. It w^as received 
with chagrin and disappointment. ^3 

The questions of communion in both kinds, and the 
communion of infants were postponed till the arrival of 
the Protestants : meanwhile decrees were to be pre- 
pared and passed on the sacraments of penance and 
extreme unction. Had any desire existed to conciliate 
the Protestant party, all doctrinal discussions would 
have been deferred till their representatives had at least 
been allowed a hearing. But it was already evident 
that every possible obstacle would be placed in their 

62 Catechism, p. 249. 

63 «I have only one remark to make respectmg the decrees con- 
cerning the Reformation, Thty are of such trifling importance, 
that many people cannot understand them without becoming c n- 
fased. Every one could perceive this, if care had not been taken 
to clothe them in bombastic language. Every thing will be so con- 
ducted, at least every thing which God doth not favour." Vargas, 
p. 132. 



TRAXSUBSTAXTIATION. 177 

way^ and of this, sufficient proof was given in the safe- 
conduct pu Wished in this session. It is true, ihcit full 
liberty was guaranteed, to go to Trent, remain there, 
and leave the place — and to discuss the disputed sub- 
jects with the fathers, or such of them as might be se- 
lected for that purpose. But this liberty was granted 
^' as far as the council was concerned," without men- 
tion of the civil pov/ers — nothing was said of the right 
of suffrage; and if judges favourable to themselves 
might be appointed, to award punishment for any of- 
fences committed by the Protestants during their stay, 
it was expressly added, "even such as savour of he- 
resy," indicating that security for the exercise of their 
religion w^as not to be expected. ^^ 

This session was distinguished by the first appear- 
ance of ambassadors from a Protestant prince — Joachim., 
Elector of Brandenburg. Christopher Strassen, one of 
the number, addressed the fathers in very respectful and 
complimentary terms, promising on behalf of his m^as- 
ter all that regard to their decisions which would become 
an obedient son of the church, yet cautiously confining 
himself to very general expressions, tliat might be va- 
riously interpreted. The papal party were greatly elated 
by this circumstance, and predicted the speedy and 
unqualified subjection of all the Protestants. But they 
w^ere mistaken; for Joachim meant much less than the 
language of his ambassador v/as understood to convey, 
and his seeming reverence for the Pope and the council 
w^as merely an act of policy, intended to serve his pri- 
vate interests. Kis son, a Roman Catholic, had been 
chosen bishop of Halberstad and archbishop of Magde- 
burg, which dignities could not be held together with- 
IGut a papal dispensation. By his apparent obsequious- 
ness to the council the elector hoped to obtain his wishes 
in this respect. 6 5 
64 Vargas had prepared a safe-conduct of a much less objection- 
able character. It was presented to the legate, and receiv^ed, but 
80 retrenched and altered before it appeared in the decree, tliat he 
hardly knew his own work again. Its rejection was anticipated 
and even desired, on account of the delay it would occasion, p* 
126—129. 
65 Sleidan, L 23. Vargas, p. 123— J 26- 



178 THE EUCHARIST TRANSUBSTANTIATION. 

The session closed by reciting an answer to the pro- 
testation of the King of France. The council replied 
at some length to his objections and complaints, and 
entreated his most christian majesty to lay aside all 
resentment, and co-operate with them in their great 
undertaking : but they entreated in vain. ^ ^ 

66 Pallav. 1. xii. c. 9. Sarpi, 1. iv. s. 19. Vargas, p. 134 — 154. 



179 



CHAPTER VIII, 



PENANCE. 

Rejection of the Safe-couduct by the Protestants — Discussions on 
Penance — Opposition to Reform — Affair of the Bishop of Ver- 
dun — Arrival of Protestant ambassadors from Wirtemburg, Stras- 
burg, &c. — Fourteenth Session — Decree on Penance — Re- 
flections thereon — Detection of error in the Decree after its pubU- 
cation. 

It might have been expected that the Protestants would 
be dissatisfied with the safe-conduct issued by the coun- 
cil ; and so it proved. They particularly animadverted 
on the words ^' as far as the council is concerned," 
which they thought left an opening for a breach of faith 
on the part of the civil power ; and they complained, 
that in the clause containing the proposed appointment 
of judges, to take cognizance of any crimes they might 
commit during their stay at Trent, this expression was 
found — '^even such as savour of heresy;" they could 
not help suspecting that it concealed a purpose to en- 
trap them. The safe-conduct was therefore unanimously 
rejected, and it was agreed to demand another, exactly 
conformable to that which had been granted to the Bo- 
hemians by the Council of Basle. Should this request 
be denied, they would be justified in rejecting the coun- 
cil altogether; should it be conceded, a great advantage 
would be gained, as they would then have power to 
'' deliberate and decide," and the decisions of the as- 
sembly must be founded on the authority of scripture. ^ '^ 
Penance and extreme unction were the subjects fixed 
for the ensuing session. With a view to expedite busi- 
ness, and decide as much as possible before the arrival 
of the Protestants, two congregations were held every 

67 Sarpi, lib. iv. s. 30. 



180 PENANCie^. 

day, one in the morning, the other in the afternoon.*^' 
Certain articles containing the presumed heresies of the 
reformers, were submitted to the consideration of the 
divines. But it was impossible to confine them to the 
prescribed rules of discussion. They were much more 
apt at citing the school doctors and the canon law than 
the word of God: and when they did appeal to the 
testimony of scripture, the manner in which they used 
it showed how poorly skilled they were in biblical the- 
ology, and how imperfectly they understood the true 
method of ascertaining the '' mind of the Spirit." For 
instance, to prove that auricular confession is taught by 
the inspired writers, they collected all the passages in 
which the words ''confess" and "confession" are 
found, and unceremoniously converted them into evi- 
dence on their side, regardless of the real meaning of 
the texts so quoted ; and they busied themselves in 
searching the Old Testament for figures, by which it 
might be supposed that confession was typified, and he 
was accounted the most skilful who produced the great- 
est number. ^^ By such labours were the decisions of 
an iiifoJlihle council framed ! 

Although there was much better agreement among the 
fathers on the present than on some previous occasions, 
some differences of opinion appeared, which led to v/arm 
and complicated disputes. The divines of Louvain 
and Cologne objected to the condemnation of those 
who disapproved of " reserved case?.'' Protestants, they 
said, regarded them as only contrivances to get money, 
and cardinal Campeggio had confessed the same in his 
work on reformation. They required also that public 
penance should be m^iitioned, which Cyprian and Gre- 
gory the Great had so strongly recommended in their 
writings, and even declared to be of divine right. The 
Franciscans complained that those were condemned who 
held sacramental absolution to be only declarative, and 
who in this followed Jerome, the Master of the Sentences 

68 From 14 o'clock to 17, and from 20 o'clock to 23. Tite Italians 
reckon from sunset. The hours just mentioned were about equiva- 
lent, at that time of the year, to 8 and 11 o'clock in the morning;, 
and 2 and 5 o'clock in the afternoon, accordini^ to onr reckoning. 

C9 Sarpi, lib. iv. s. 23. Pallav. Jib. xii. c. 10. 



PENANOE. 181 

Bonaventura, and almost all the scholastic divines. 
Ambrose Pelargo said, that scarcely any of the fathers 
had considered the words of Christ, *' Whose sins so- 
ever," &c. to contain the institution of the sacrament of 
penance, and that to restrict them to that interpretation, 
and declare those to be heretics who understood them 
otherwise, would be in effect to condemn the ancient 
doctrine of the church.'' ® 

The legate was extremely angry at these observations. 
It was beneath the dignity of the council, he said, thus 
to humour the inclinations of private individuals; the 
decrees and canons had been composed with great care, 
and ought to pass; nevertheless, any one might suggest 
such alterations as he thought proper. This was the 
language of his public addresses ; in conversing with 
his colleagues and confidants he was less guarded. The 
custom of disputing, the freedom of speech, he would 
remark, must be suppressed; or the Protestants, when 
they come, will follow the evil example in defending their 
heresies. He maintained that all reasonable liberty was 
given if every one was permitted to speak freely during 
the course of discussion ; but that when the decrees had 
been framed by a committee, approved by the presidents, 
examined and confirmed at Rome, they must not be 
again called in question.'' ^ 

Very little was done in furtherance of ecclesiastical 
reform. The legate's furious opposition, his haughty 
and tyrannical demeanour to those who resisted his mea- 
sures, and the number of purchased votes, left no chance 
of success. Many prelates would have retired in dis- 
gust, but for the solicitations of the imperial ambassa- 
dors : despair enfeebled their energies ; they began to 
think that nothing short of a miracle could cleanse away 
the corruptions and abuses of the church: and there 
were not wanting some suspicions that the Protestant 
interpretations of the prophecies respecting antichrist 
were founded in truth. "^^ ^ 

'J'O Sarpi, ut sup. s. 24. 'J'l Sarpi, ut sup. 

72 " The legate endeavours to frighten us by speaking in a haugh- 
ty and fierce tone. He treats the Bishops like slaves. He uscg 
threats, and declares that he will depart. The termination and issu^ 
of the Council will be as I have always predicted, at least, unlcgg 
God should interfere in a miraculous manner." Vargas, p. 21g, 

16 



182 PENANCE. 

An occurrence that happened a short time before the 
session will illustrate these statements. The legate pro-' 
posed that no bishopric should be given in commendaTn 
to those who had not attained the age prescribed by the 
canons. Many objected to this, as it seemed to imply a 
tacit approbation of commendams, if bestowed on per- 
sons of suitable age; the article was ultimately with- 
drawn. In the course of the debate, the bishop of 
Verdun said that such a reformation as was evidently 
intended w^ould be fruitless, unworthy of the council, 
and ill suited to the exigencies of the times. He added, 
that commendams were a gulf that swallowed up the 
wealth of the church, and in the honest warmth of his 
;2eal, ventured to utter the words ^^ pretended reforma- 
iionP The legate was much enraged, and grossly in- 
sulted the prelate, calling him an ignorant, stupid fellow, 
and using many other opprobrious epithets. This con- 
duct was repeated some days after, and when the bishop 
attempted to defend himself, he was silenced. All this 
took place in the full assembly of the fathers : yet so 
completely had they the fear of the legate before their 
eyes, that no one ventured to say a word in defence of 
his injured brother. Stifled murmurs and low whispers 
were the only manifestations of concern and anger. 
'' Tell me now," said the archbishop of Cologne to the 
bishop of Orenza, as thej'' left the place of meeting, 
*'do you think that this is a free council ?" " My lord," 
replied the bishop, "you ask me a very difl[icult ques- 
tion. I cannot answer it immediately. All that I can 
say now is, that the council ought to be free." '' Speak 
plainly," rejoined the archbishop, "is there really any 
liberty in the council?" " I beseech you, my lord," 
answ^ered the timid prelate, " do not press me any fur- 
ther with the subject now. I will give you a reply at 
your own house." ^ ^ 

219. ''The prediction of St. Paul in the second Epistle to the 
Thessalonicans, chapter second, is fully accomplished in the Romish 
Church. In truth, St. Anselmo explains this passage referring to 
the Romish Church, by attributing it to the vices and abuses which 
prevail there; other writers are of the same opinion. 1 know very 
•well, also, that there are others who give a different interpretation 
to this passage. God is wiUing to pity us, and wishes not to punish 
as as much as our sins deserve." Ibid. p. 237, See also p. 22&, 23(7. 
"2^3 Vargas, p. 245, 263. Some of the Spanish bishops, while they 



PENANCE. 1S:3 

Towards the end of October. John Theodoric Ple- 
ninger and John EchUn, ambassadors from the Duke of 
Wirtemburg, arrived at Trent. Thej were instructed to 
present the confession of faith prepared by Brentius, 
and to demand a safe-conduct for the divines, who were 
ready to enter the lists with their Roman CathoHc oppo- 
nents as soon as that document should be received. In 
the following month they were joined by the ambassa- 
dors from Strasburg and five other cities; among them 
was Sleidan, the celebrated historian. As they all en- 
gaged to act in concert, and refused the offer of a pri- 
vate audience with the legate, lest it should be construed 
into a recognition of the Pope's authority, their arrival 
was regarded with no small anxiety and alarm. In re- 
ply to a letter sent to the pontiff, his holiness instructed 
the legate to take particular. care that the papal autho- 
rity should not be infringed; to avoid mild measures 
and temporising expedients; if necessary, to transfer or 
dissolve the council, the odium of which measure he [the 
Pope] undertook to bear ; to propose as many doctrinal 
questions as possible, partly that the Lutherans might 
despair of any accommodation without subjection to 
the council, and partly to furnish employment to the 
prelates, and prevent them from thinking on reform. "^^ 
If he found himself compelled to yield to the bishops, 
in regard to the increase of their authority, he might do 
so, after having resisted as long as possible ; because, 
should any thing be done prejudicial to the interests of 
the court of Rome, it would be easy to restore things 
afterwards to their former state, if the fapal autho- 
rity ivere preserved uninjured.'^ ^ 

appeared among the most zealous adherects of reform, employed 
their leisure moments in endeavours to procure better benefices by 
flattering and cringing to the emperor's prime minister, Granville, 
bishop of Arras. Ibid. p. 204— 209. 

"74 Sarpi, lib. iv. s. 28. Vargas bears similar testimony. It was 
too evident to be unobserved, that the legate purposely protracted 
doctrinal discussions, in order to abridge the deliberations on reform . 
'' All this is only a premeditated trick. The council can do nothing 
of itself ;it has lost all its power, all its liberty. The legate is the mas- 
ter there, and has every thing under his direction." Vargas, p. 203. 

75 " It is a surprising thing," said Vargas, *' that God's affairs go 
on so -badly. No one is on his side,, no one dares speak fl>r liim. We 
are all dumb dogs, that cannot J;>arli." p. 247 



184 PENANCE. 

The fourteenth session was held Nov. 25. The deci- 
sions of the council on the subject of penance were 
expressed in the following terms : 

"Although in the decree concerning justification 
many observations on the sacrament of penance were 
necessarily introduced, on account of the connexion of 
the subjects: nevertheless, such is the multitude and 
variety of errors promulgated in our times on that point, 
that it will greatly tend to the public welfare to give a 
more exact and full explanation thereof, by which, 
through the assistance of the Holy Spirit, all errors 
may be exposed and eradicated^ and the Catholic truth 
rendered more clear and illustrious; which explanation 
the sacred, holy, oecumenical, and universal Council of 
Trent, lawfully assembled, &c. doth now propound to 
all Christians, to be by them ever preserved. 



" Chap. I. Of the necessity aud institution of the sa- 
crament of penance. 

" If, in all the regenerate, there were such gratitude 
to God, that they always kept the righteousness received 
by his goodness and grace in baptism, there would have 
been no need to institute another sacrament for the 
remission of sins, besides baptism. But since God, who 
is rich in mercy, knoweth our frame, he halh provided 
a saving remedy for those who yield themselves again 
to the slavery of sin and the power of the devil; namely, 
the sacrament of penance, whereby the benefits of the 
death of Christ are applied to those who sin after bap- 
tism. ' ^ Now, in order to obtain grace and righteous- 

76 The word ^'penance" is used by Roman Catliolic writers in a 
twofold sense. 1 *' Interior sorrow of heart" on account of sin: 
this is '* penance as a virtue,^'' and it "consists in turning to God 
sincerely and from the heart, and in hating and detesting our past 
transgressions, with a firm resolution of amendment of life, hoping 
to obtain pardon through the mercy of God." 2. '' Exterior indica- 
tion of such sorrow;" this is external penance, or the sacrament of 
penance ; and it " consists of certain sensible things, significant of 
that which passes interiorly in the soul." ....*' Pronouncing upon his 



PENANCE. 185 

ness, penance was always necessary for all men who had 
defiled themselves with mortal sin, even for those who 
nought to be washed in the sacrament of baptism, that, 
renouncing and amending their perverseness, they might 
regard so great offences against God with utmosX abhor- 
rence and hatred, and pious grief of mind. Whence the 
prophet saith, ' Be converted, and do penance for all 
your iniquities, and iniquity shall not be your ruin.* 
Ezek. xviii. 30. The Lord also saicl, 'Except you do 
penance, you shall all likewise perish.' Luke xiii. 5. 
And Peter, the prince of the apostles, recommending 
penance to those sinners who were about to be initiated 
by baptism, said, ' Do penance, and be baptized every - 
one of you.-' Acts ii. 38. Yet penance was not a sacra- 
ment before the coming of Christ, nor since his coming 
is it a sacrament to any before baptism. But the Lord 
specially instituted the sacrament of penance, when, after 
his resurrection, he breathed on his disciples, saying, 
* Receive ye the Holy Ghost ; whose sins you shall for- 
give, they are forgiven them ; and w^iose sins you shall 
retain, they are retained.' John xx. 22, 23. By this 
remarkable action, and by these express words, as the 
fathers have by universal consent always understood the 
same, the power of forgiving and retaining sins, in order 
to reconcile the faithful who have sinned after baptism, 
was communicated to the apostles and their lawful suc- 

own actionj, every mau has reason to quest'on the accuracy of his 
own judgment, and hence, on the sincerity of interior penance, the 
mind must be held in anxious suspense. To calm this our soUci- 
tude, the Redeemer instituted the sacrament of penance, in which 
we cherish a well founded hope that our sins are forgiven us hy the 
absolution of ttic priest^ and the faith which we justly have in the 
efficacy of the sacraments has much influence in tranquillizing the 
troubled conscience, and giving peace to the soul. The voice of the 
priest, who is legitimately constituted a minister for the remission of 
sins, is to be heard as that of Christ himself, who said to the lame 
man, ' Son, be of good cheer, thy sins are forgiven thee.""'. . .. 
'' Moreover, as salvation is unattainable but through Christ and the 
merits of his passion, the institution of this sacrament was in itself 
accordant to the views of divine wisdom, and pregnant with bless- 
ings to the Christian. Penance is the channel through which the 
blood of Christ flows into the soul, washes away the stains con- 
tracted after baptism, and calls forth from us the grateful acknow- 
ledgement, that to the Saviour abne we are indebted for the bless- 
ing of a reconciliation with God." Cate ^hism, p. 253 — 257. 

16* 



186 PENANCSr. 

cessors : and the Catholic church hath with good reason 
rejected and condemned as heretics the Novatians, who 
obstinately deny the power of forgiving."^ '' Wherefore 
this holy synod, approving and receiving the above most 
evident sense of those words of our Lord, condemns the 
vain interpretations of those persons who falsely restrict 
them to the power of preaching the word of God and 
publishing the gospel of Christ, in opposition to the 
institution of this sacrament. "^ ^ 

"Chap. II. Of the difference between the sacrament of 
fenance and the sacrament of baptism. 

''But this sacrament is known to differ from baptism 
in many respects. For besides that the matter and 
form, in which the essence of a sacrament consists, are 
exceedingly different, it is very plain that the minister of 
baptism cannot be a judge, since the church exercises 
judgment only on those who have first entered into her 
by the gate of baptism. ' For what have I to do,' saith 
the apostle, 'to judge them who are without?' 1 Cor. 
Y. 12. But it is otherwise with those who are of the 
household of faith, whom Christ the Lord hath made 
members of his body in the laver of baptism. For if 
these afterwards defile themselves by any transgression, 
it is not his will that they should be cleansed by a repe- 

77 The Novatians first appeared in the third century. They held 
that those who had lapsed in the time of persecution were not to be 
restored to the fellowship of the church, although they did not deny 
the possibility of their repentance and final salvation. 

78 " That penance is a sacrament the pastor will not find it diffi- 
cult to establish ; baptism is a sacrament because it washes away all, 
particularly original sin: penance also washes away all sins of 
thought or deed committed after baptism : on the same principle,, 
therefore, penance is a sacrament. Again, and the argument is 
conclusive, a sacrament is the sign of a sacred thing, and what is 
done extenially, by the priest and the penitent, is a sign of what takes 
place internally, in the soul : the penitent unequivocally expresses, 
by words and actions, that he has turned away from sin : this is 
also clearly evinced by these words of the Saviour, *I will give ta 
thee the keys of the kingdom of heaven ; whatever sins you loosfr 
on earth shall be loosed also in heaven.' The absolution of the 
priest, which is expressed in words, seals, therefore, the remission 
of sins, which it accomplishes in the soul, and thus is penance in- 
vested with ail the necessary conditions of a sacrament, and is, 
therefore, tnUy a ffacrament;^* Catechism, p. 257. 



PENANCE. 187 

tition of baptism, which is on no account lawful in the 
Catholic church, but thej should be placed as offenders 
before the tribunal of penance, that they may be ab- 
solved by the sentence of the priests, not once only, but 
as often as they penitently flee thereto, confessing their 
sins. The fruit of baptism is also different from the 
fruit of penance : for in baptism we put on Christ and 
are made new creatures in him, obtaining the full and 
entire remission of all our sins ; bat divine justice re- 
quires that we should not be able again to attain this 
new and perfect state, through the sacrament of pe- 
nance, without many tears and great efforts, so that 
penance was deservedly called by the holy fathers a 
kind of laborious baptism. And the sacrament of pe- 
nance is as necessary to salvation for those who have 
sinned after baptism, as baptism itself for the unre- 
generate. '^ ^ 

"Chap. III. Of the parts and fruit of this sacra- 
ment, 

"The holy council further teaches that the form of 
the sacrament of penance, in which its power chiefly 
lies, resides in the words of ihe minister, ' I absolve 
thee from thy sins, in the name of the Father, and of 
the Son, and of the Holy Ghost." To which words 
certain prayers are added, by a laudable custom of holy 
church : yet they do not belong to the esseiice of its 
form, nor are they necessary to the administration of 
the sacrament itself Moreover, the acts of the peni- 
tent, namely, contrition, confession, and satisfaction, are 
the matter, as it were, of this sacrament;^'* which in- 

79^<< To it belongs^, in so special a manner, the efficacy of remit- 
ting actual guilt, that without its intervention we cannot obtain or 
even hope for pardon." Catechism, p. 261. 

80 ^* When the holy synod says that they are * the matter as it 
were,' it is not because they are not the real matter, but because 
they are not, like water in baptism, and chrism in confirmation, mat- 
ter that may be applied externally. With regard to the opinion of 
some, who hold that the sins themselves constitute the matter of this 
sacrament, if well weighed, it will not be found to differ from what 
has been already laid dowil : we say that wood which is consumed 
by fire is the matter of fire ; and sins which are destroyed by pe- 
nance may be also called, with propriety, the matter of penance,'^ 
Catechism^ p. 259. 



I>S8 PENANCE. 

asmuch as they are required by divine appointment in 
order to the completeness of the sacrament, and the 
full and perfect remission of sins, are for this reason 
called the parts of penance.^ ^ And assuredly the sub- 
stance and effect ol this sacrament, as far as relates to 
its power and efficacy, is reconciliation with God ; which 
sometimes produces in pious souls, who receive this sa- 
crament in a devotional manner, tranquillity and peace 
of conscience, accompanied with strong spiritual con- 
solation. ^^ la making these statements respecting the 
parts and effects of this sacrament, the holy council 
condemns the sentiments of those persons who contend 

81 " To this sacrament it is peculiar that, besides matter and form, 
which are common to all the sacraments, it has also, what are called 
integral parts of penance, and these integral parts are contrition, 
confession, and satisfaction. These component parts of penance 
are such as we say are necessary to constitute a whole. The human 
form, for instance, is composed of many members, of hands, of feet, 
of eyes, &c. of which, if any are wanting, man is justly deemed 
imperfect, and if not, perfect. Analogous to this, penance consists 
of the three parts which we have already enumerated ; and although 
as far as regards the nature of penance, contrition and confession 
are sufficient for justification, yet, if unaccompanied with satisfac- 
tion, something is still wanting to its integrity. . . . Why these are 
integi-al parts of penance may be thus explained. We sin against 
God by thought, word, and deed ; when recurring to the power of 
the keys we should therefore endeavour to appease his wrath, and 
obtain the pardon of our sins, by the very same means by which we 
offended his supreme majesty. In further explanation we may also 
add, that penance is, as it were, a compensation for offences, which 
proceed from the free-will of the person offending, and is appointed 
by the will of God, to whom the offence has been offered. On the 
part of the penitent, therefore, a willingness to make this compensa- 
tion is required, and in this willingness chiefly consists contrition. 
The penitent must also submit himself to the judgment of the priest, 
who is the vicegerent of God, to enable him to award a punishment 
proportioned to his guilt, and hence are clearly understood the 
liature and necessity of confession and satisfaction." Catechism, 
p. 262. 

82 << Of penance it may be truly said, that its root is bitter, but 
its fruit sweet. The great efficacy of penance is, therefore, that it 
restores us to the favour of God, and unites us to him in the closest 
bonds of friendship. From this reconciliation with God, the devout 
soul who approaches the sacrament with deep sentiments of piety 
and religion, sometimes experiences the greatest tranquillity and 
peace of conscience, a tranquillity and peace accompanied with the 
evveetest spiritual joy. There is no sin, however grievous, no 
crime, however enormous or however frequently repeated; which 
penance does not r^mit." Ibid. p. 260. 



PENANCE. 189 

that the terrors with which the conscience is smitten, 
and faith, are the parts of penance. 

" Chap. IV. Of contrition. 

" Contrition, which holds the first place in the above 
mentioned acts of the penitent, is the sorrow and de- 
testation which the mind feels for past sin, with a pur- 
pose of sinning no more. Now this emotion of con- 
trition was always necessary in order to obtain the 
pardon of sins ; and when a man has sinned after bap- 
tism it prepares him for the remission of sin, if joined 
with confidence in the mercy of God, and an earnest 
desire of performing whatever is necessary to the proper 
reception of the sacrament. Therefore the holy council 
declares, that this contrition includes not only the ces- 
sation from sin, and the purpose of beginning a new 
life, but also hatred of former transgression, according 
as it is written, ^ Cast away from you all your trans- 
gressions by which you have transgressed, and make to 
yourselves a new heart and a new spirit,' Ezek. xviii. 31. 
And certainly, whoever considers those cries of the 
saints, ^ To thee only have I sinned, and have done 
evil before thee,' Psalm li 6. — ' I have laboured in my 
groanings, every night I will wash my bed,' Psalm vi. 7. 
— ^ I will recount to the Lord my years, in the bitter- 
ness of my soul,' Isa. xxxviii. 15 : and others of the 
same kind, will easily perceive that they spring from 
vehement hatred of the past life, and a strong abhorrence 
of sin. The council further teaches, that although it 
may som.etimes happen that this contrition is perfect 
in charity and reconciles a man to God before the sa- 
crament of penance is actually received, nevertheless 
the reconciliation is not to be ascribed to contrition 
without the desire of the sacrament, which was in fact 
included in it. ^ ^ The council also declares that that 



8 3 The qualities of true contrition are thus described : — '* 1. We 
must in the first place, detest and deplore all our sins : if our sorrow 
and detestation extend only to some, our repentance cannot be sin- 
cere orsalutary. 2, In the next place, our contrition must be accom- 
panied with a desire of confessing and satisfying for our sins. 3. The 
penitent must form a fixed and firm purpose of amendment of life. 
4. True contrition must be accompanied with forgiveness of the 



[90 PENANCE. 

imperfect contridon which is called attrition, commonly 
arising from a consideration of the turpitude of sin, and 
a fear of hell and punishment (the intention of con- 
tinuing in sin with the hope of receiving pardon at last 
being disavowed,) not only does not make a man a hy- 
pocrite and a greater sinner, but is really a gift of God, 
and an impulse of the Holy Spirit ; not that the Spirit 
does as yet dwell in the soul, but merely excites the 
penitent, who, thus aided, prepares his way to right- 
eousness. And although it canno-t of itself conduct 
the sinner to justification, without the sacrament of 
penance, yet it disposes him to seek the grace of God 
in the saciamejit of penance : for the Ninevites, being 
salutarily im.pressed with this fear by the terror-inspir- 
ing preaching of Jonah, did penance and sought mercy 
of the Lord. Therefore Catholic writers have been 
basely calumniated, as if they had affirmed that the 
sacrament of penance confers grace on those who re- 
ceive it, without good dispositions ; which sentiment the 
church of God hath never taught nor held. Some also 
falsely teach that contrition is extorted and forced, not 
free and voluntary. 

^^ Chap. V. Of confession, 

^^ The universal church has always understood that a 
fall confession of sins was instituted by the Lord as a 
part of the sacrament of penance, now explained, and 
that it is necessary, by divine appointment, for all who 
sin after baptism : because our Lord Jesus Christ, when 

injuries Which we may have sustained from others." Catechism, 
p. 268. 

On the efficacy of contrition the same writers observe — '* Othor 
pious exercises, such as ahns, fasting, prayer and the like, in them- 
selves holy and commendable, are sometimes, through human in- 
firmity, rejected by Almighty God ; but contrition can never be re- 
jected by him, never prove unacceptable to him : ^ A contrite and 
humble heart, O God!' exclaims the ^prophet, ' thou wilt not de- 
spise.' Nay more, the same prophet declares that, as soon as we 
have received this contrition in our hearts, our sins are forgiven: 
' I said, I will confess my injustice to the Lord, and thou hast for- 
given the wickedness of my sin.*' Ibid. p. 269. Query, If sin is 
forgiven as soon as contrition is experienced, what becomes of the 
assertion that the sacrament of penance is *' necessary to salvation?" 
3ee chap. II. 



he was about to ascend from earth to heaven, left his 
priests in his place, as presidents and judges, to whom 
all mortal offences into which the faithful might fall 
should be submitted, that they might pronounce sen- 
tence of remission or retention of sins, by the power of 
the kejs. For it is plain that the priests cannot sus- 
tain the office of judge, if the cause be unknown to them, 
nor inflict equitable punishments if sins are only con- 
fessed in general, and not minutely and individually 
described. For this reason it follows that penitents are 
bound to rehearse in confession all mortal sins, of which 
after dihgent examination of themselves, they are con- 
scious, even though they be of the most secret kind', 
and only committed against the two last precepts of the 
decalogue, ^^ which sometimes do more grievously 
wound souls, and are more perilous than those which are 
open and manifest. For venial offences, by which we 
are not excluded from the grace of God, and into which 
we so frequently fall, may be concealed without fault, 
and expiated in many other ways, although, as the pious 
custom of many demonstrates, they may be mentioned 
in confession very properly and usefully, and without 
any presumption. But seeing that all mortal sins, even 
of thought, make men children of wrath and enemies 
of God, it is necessary to seek from him pardon of every 
one of them, with open and humble confession. There- 
fore when the faithful in Christ labour to confess every 
sin that occurs to their memory, without doubt they 
place all before the divine mercy, that they may be par- 
doned. Those who do otherwise, and knowingly con.- 
ceal any sins, present nothing to the divine goodness, 
to be forgiven by the priest ; for if the sick man is 
ashamed to show his wound to the surgeon, that cannot 
be cured which is unknown. Moreover, it follows that 
even those circumstances which alter the species of sin 
are to be explained in confession, since otherwise the 
penitents cannot fully confess their sins, nor the judges 
know them ; and it becomes impossible to form a right 
estimate of the heinousness of the offence, or inflict a 
suitable punishment. ^ ^ Whence it is very unreasonable 

^ The tenth, according to the Protestant classification. 

85 With the bare enumeration of our mortal sins, we should not 



192 PENANCE. 

to teach that these circumstances are the inventions of 
idle men, or that it is sufficient to confess one circum- 
stance only, as for instance, that we have sinned against 
a brother. And it is truly impious to assert that such 
confession as is here enjoined is impossible, or to call 
it a torture of conscience : for it is plain that nothing 
else is required by the church of penitents, than that 
when they have carefully examined themselves, and ex- 
plored all the corners and recesses of their consciences, 
they should confess those sins in the commission of 
which they remember to have mortally offended their 
Lord and God ; but that other offences, which are not 
brought to mind in this diligent inquiry, are understood 
to be generally included in the same confession : con- 
cerning which offences we sincerely adopt the language 
of the prophet, * From secret ones cleanse me, O Lord,' 
Psalm xix. 13!*^^ Besides, the difficulty of such con- 
be satisfied ; that enumeration we should accompany with the rela- 
tion of such circumstances as considerably aggravate or extenuate 
their mahce. Some circumstances are such as of themselves to con- 
stitute mortal guilt : on no account or occasion whatever, therefore, 
are such circumstances to be omitted. Has any one imbrued his 
hands in the blood of his fellow-man ? He must state whether his 
victim was a layman or an ecclesiastic. Has he had criminal in- 
tercourse with any one ? He must state whether the female was 
married or unmarried, a relative or a person consecrated to God by 
vow. These are circumstances which alter the species of the sins : 
the first is called simple fornication ; the second, adultery ; the third, 
incest ; and the fourth sacrilege. Again, theft is. numbered in the 
catalogue of sins ; but if a person has stolen a guinea, his sin is 
less grievous than if he had stolen one or two hundred guineas, or 
a considerable sum ; and if the stolen money were sacred, the sin 
would be still aggravated." *' So important, as we have already 
said, is integrity to confession, that if the penitent wilfully neglect 
to accuse himself of some sins which should be confessed, and sup- 
press others, he not only does not obtain the pardon of his sins, but 
involves himself in deeper guilt. Such an enumeration cannot be 
called sacramental confession : on the contrary the penitent must 
repeat his confession, not omitting to accuse himself of having, under 
the semblance of confession, profaned the sanctity of the sacra- 
ment." " Our confession should be such as to reflect a true image 
of our lives, such as we ourselves know them to be, exhibiting as 
doubtful that which is doubtful, and as certain that which is certain." 
Catechism, p. 278. 

8 6 Dr. Challoner has furnished Roman Catholics with an " Ex- 
amination of conscience upon the ten commandments," to be used 
before confession. Take some specimens : — 

1, " Have you been guilty of heresy, or disbelief of any article of 



PENANCE, 103 

fession as this, and the shame of discovering our of- 
fences, which seem hard to be overcome, are alleviated 
by the many and great advantages and consolations 
which are unquestionablybestowed in absolution on those 
who worthily receive the sacrament. And now with re- 
gard to the practice of confessing secretly, to the priest 
alone : although Christ has not prohibited any one from 
publicly confessing his crimes, as a punishment for his 
offences, and for his own humiliation, as well as for an 
example to others and for the edification of the offended 
church ; nevertheless, such public confession, especially 
of secret sins, is not enjoined by any divine command, 
nor has it been expressly provided for by any human 
law. Therefore, seeing that sacramental confession, as 

faith, or of voluntary doubting of any article of faith ? How often ? 
and for how long a time? or have you rashly exposed yourself to 
the danger of infidelity, by reading bad books, or keeping wicked 
company ? How often ? 

" Have you by word or deed denied your religion, or gone to the 
churches or meetings of heretics, so as to join anyway with them 
in their worship? or to give scandal ? How often? 

'^ Have you blasphemed God or his saints ? How often ?'* 

3. [4] " Have you broke the days of abstinence commanded by 
the church, or eaten more than one meal on fasting days ? or been 
accessary to others so doing? How often ? 

♦* Have you neglected to confess your sins once a year ; or to re- 
ceive the blessed sacraments at Easter ? 

** Have you presumed to receive the blessed sacrament after hav- 
ing broken your fast?" 

5. [6] '^ Have you committed anything that you judged or doubt- 
ed to be a mortal sin, though perhaps it was not so ? How often? 
Or have you exposed yourself to the evident danger of mortal sin? 
How often ? And of what sin?" 

9. [10] " Have you entertained with pleasure the thoughts of 
saying or doing any thing which it would be a sin to say or do ? — 
How often ? 

<* Have you had the desire or design of committing any sin ? Of 
what sin? How often?" 

*' Have you been guilty of eating and drinking to excess, so far as 
considerably to prejudice or endanger either your health or reason ? 
How often? And with what scandal?" 

*' Have you made others drunk, or sought to make them so ? ox 
gloried in having made them so ? How often ? 

** Have you gloried in any other sin whatsoever ? How often? 
And before what company? And what sin ?" Garden of the Soul, 
p. 208—218. 

The questions on the seventh commandment (the sixth of the Ro- 
man Catholics) are positively indecent. The publication of them 
reflects deep disgrace on their author. 

17 



194 PENANCE. 

it has been practised hy holy church from the beg4n^ 
ning and is still practised, was at all times recommend- 
ed by the manifest and unanimous consent of the holiest 
and most ancient fathers, the groundless calumny of 
those persons is clearly refuted, who presume to teach 
that such confession is opposed to divine commands, 
and that it is a human invention, first introduced by 
the council of Lateran.^ "^ Whereas the church assem- 
bled in the council of Lateran did not decree that Chris-- 
tians should confess, which was well known to be ne- 
cessary and instituted by divine command, but only that 
the duty of confession should be fulfilled at least once a- 
year by all persons who have attained to years of dis-- 
cretion. For which reason the salutary custom of 
confessing at the sacred and most acceptable season of 
Lent has been observed by the whole church with very 
great benefit to the souls of believers ; which custom 
this holy council highly approves and adopts, as pious 
and deserving to be retained. 

'^ Chap. VI. Of the minister of this sacrament^ and 
of absolution, 

" Respecting the minister of this sacrament, the holy" 
council declares that all those opinions are false and 
utterly opposed to the truth of the gospel, which mis- 
chievously extend the power of the keys to all men 
whatsoever, besides bishops and priests ; supposing that 
those words of our Lord, ' Whatsoever you shall bind 
upon earth shall be bound also in heaven, and whatsoever 
you shall loose upon earth shall be loosed also in hea- 
ven,' (Mat. xviii. 18,) and 'Whose sins you shall forgive 
they are forgiven them, and whose sins you shall retain, 
they are retained,' (John xx. 23,) were spoken indiffer- 
ently and promiscuously to all believers in Christ (to 
the denial of the institution of this sacrament,) so that 
every one has the power of forgiving sins, public sins 
by reproof, if the offender shall acquiesce therein, and 
secret sins by voluntary confession, to whomsoever 
made. « ' The council further teaches that even those 

87 Held A. D. 1215. 

68 ** That the rainiiterof the sacrament of penance must be a priest 



PENANCE. 195 

priests who are living in mortal sia exercise the function 
of forgiving sins, as the mniisters of Christ, by the 
power of the Holy Spirit conferred upon them in ordi- 
nation ; and that those who contend that wicked priests 
have not this power hold very erroneous sentiments. 
Again; though the priest's absolution is the dispensa- 
tion of a benefit which belongs to another, yet it is not 
to be considered as merely a ministry, whether to pub- 
lish the gospel or to declare the remission of sins, but 
as of the nature of a judicial act, in which sentence is 
pronounced by him as a judge i^^ and therefore the 

possessing ordinary or delegated jurisdiction, the laws of the church 
sufficiently declare; whoever discharges this sacred function must 
be invested, not only with the power of orders, but also with that of 
jurisdiction. This admirably accords with the economy of religion, 
for as the grace imparted by this sacrament emanates from Christ 
the head, and is diffused through his members, they who alone have 
power to consecrate his true body, should alone have power to ad- 
minister this sacrament to his mystical body, the faithful ; particu- 
larly as they are qualified and disposed by means of the sacrament 
of penance, to receive the holy eucharist." In imminent danger of 
death, any priest may give absolution, even from excommunication. 
And in all cases inviolable secresy is enjoined. " AH laws human 
and divine guard the inviolability of the seal of confession, and 
against its sacrilegious infraction the church denounces her heaviest 
chastisements." Catechism, p. 280 — 282. It is obvious that this 
may be productive of the most dangerous and destructive conse- 
quences; the Jesuit Garnet justified his concealment of the Gun- 
powder Plot by the plea that he had received the knowledge of it in 
confession. See Townsend's " Accusations of History against the 
church of Rome," p. 302.--306. 

89 ''Humbled in spirit, the sincere penitent casts himself down 
at the feet of the priest, to testify, by this his humble demeanour, 
that he acknowledges the necessity of eradicating pride, the root of 
all those enormities which he now deplores. In the minister of 
God, who sits in the tribunal of penance, as his legitimate judge, 
he venerates the power and person of our Lord Jesus Christ; for in 
the administration of this as in that of the other sacraments, the priest 
represents the character , and discharges the functions of Jesus Christ. ^^ 
Catechism, p. 260. 

The following is a copy of the coiifiteor, or usual form of confes- 
sion: — 

"I confess to Almighty God, to blessed Mary, ever a Virgin, to 
blessed Michael the Archangel, to blessed John Baptist, to the holy 
apostles Peter and Paul, and to all the saints, that I have sinned 
exceedingly in thought, word, and deed, through my fault, through 
my most grievous fault : Therefore I laeseech the blessed Mary, 
ever a Virgin, the blessed Michael the Archangel, the blessed John 
Baptist, the holy apostles Peter and Paul, and all the saints, to pray 
io the Lord our God for me. 



196 PENANCE. 

penitent ought not to flatter himself on account of his 
faith, so as that, though he should have no contrition, 
and though the priest should not intend to act seriously 
and really to absolve him, he should suppose that he is 
nevertheless truly absolved before God, on the ground 
of his faith only. For fiaith without penance cannot 
procure remission of sins ; nor would any one, unless 
extremely neghgent of his own salvation, be satisfied 
with a priest who absolved him jestingly, but would 



** May Almighty God have mercy on me, and forgive me my 
sins, and bring me to everlasting life. Amen. 

*'May the .4''iiighty and merciful Lord grant me pardon, abso- 
lution, and remission of all my sins. Amen." Garden of the Soul, 
p. 28. 

The " method of confession'^ is thus described in the same work : — 

'* 1. The penitent kneeling down at the side of his ghostly father, 
makes the sign of the cross, and asks his blessing : Pray father give 
me your blessing, I have sinned. Then he says the conjiteor in Latin, 
or in English, as far as mea culpa, 8fc, through my fault, 8fc. 

" 2. After this he accuses himself of his sins, either according to 
the order of God's commandments, or such other order as he finds 
most helpful to his memory : adding after each sin the number of 
times that he has been guilty of it, and such circumstances as may 
very considerably aggravate the guilt ; but carefully abstaining from 
fiuch as are impertinent or unnecessary, and from excuses and long 
narrations. 

"3. After he has confe^ssed all that he can remember, he may 
conclude with this or the like form : For these and all other my sins, 
which 1 cannot at this present call to my remembrance, J am heartily 
sorry; purpose amendment for the future ; most humbly ask pardon 
of God, and penance and absolution of you my ghostly father : and 
so he may finish his confiteor, and then give attentive ear to the in- 
structions and advices of his confessor, and humbly accept of the 
penance enjoined by him. 

*' 4. Whilst the priest gives him absolution, let him bow down 
his head, and with great humility call upon God for mercy ; and 
beg of him that he would be pleased to pronounce the sentence of 
absolution in heaven, whilst his minister absolves him upon earth. 

^'5. After confession let the penitent return to his prayers ; and 
after having heartily given God thanks for having admitted him by 
the means of this sacrament to the grace of reconciliation, and re- 
ceived him, like the prodigal child, returning home, let him make 
an ofl*ering of his confession to Jesus Christ, begging pardon for 
whatever defects he may have been guilty of in it ; offering up his 
resolutions to his Saviour, and begging grace that he may put them 
in execution. 

'' 6. Let him be careful to perform his penance in due time, and 
m a penitential spirit/' Ibid. p. 229, 230. 



PENANCE. 197 

carefully seek for one who should be serious in the per- 
formance of his office. 

" Chap. VII. Of the reservaiio7i of cases. 

" Since therefore the nature and reason of a judicial 
process require that sentence should be pronounced only 
on those who are inferior to the judge ; the church of 
God has always been persuaded, and this council esta- 
blishes it as a certain truth, that absolution can be of no 
value wdien it is bestowed on one over whom the priest 
has not ordinary or delegated jurisdiction. Now, our 
venerable ancestors judged it greatly to the advance- 
ment of christian discipline that certain heavy and 
heinous offences should not receive absolution from any 
priests but those of the highest rank. Whence the 
Supreme Pontiffs, deservedly exercising the sovereign 
power which is given them over the universal church, 
have been accustomed to reserve to their own decision 
the more weighty causes and crimes. ^^ Nor, seeing 
thatin the divine government all things are well ordered, 
is it to be questioned that similar power, (given for edifi- 
cation, not for destruction) belongs to all bishops in 
their respective dioceses, according to the authority in- 
vested in them over inferior priests, especially with re- 
gard to those offences to which the censure of excom- 
munication is annexed. Moreover, it is perfectly con- 
sistent with the method of the divine administration 
that this reservation of sins should be valid, not only in 
the external government of the church, but also before 
God. Nevertheless, lest for this cause any should pe- 
rish, the church of God has alwaj^s piously taken care 
that there should be no reservation in the article of 
death, and therefore that in that case all priests maj'- 
absolve such penitents as they think proper, from all 

90 These '* weighty causes and crimes" are not enumerated. From 
other sources we learn that they are such as these ; — heresy, simony, 
assault on an ecclesiastic, robbery ofa church, violation of an inter- 
dict, attempts to tax the clergy, and generally all offenders against 
the persons and property of that privileged order. Vide Decret. 
Causa 17. 9. 4. Extravagant. Commun. lib. v. tit. 9. c. 3. On 
Thursday and Friday in Passion week a cardinal sits to receive 
confessions of such crimes, "armed with the delegated powers of 
the Pope." Rome in the nineteenth Century, vol. ii. p. 261. 

17* 



198 PENANCE. 

sins and censures whatsoever ; only, as priests have no 
power in reserved cases, except in the article of death^ 
it becomes them to endeavour to persuade penitents ta 
repair to their superior and lawful judges for the benefit 
of absolution. 

*^ Chap. Vlll. Of the iiecessity and fruit of satis- 
faction, 

*' It remains to treat of satisfaction, which, of all the 
parts of penance, was ever particularly recommended 
to Christian people by our fathers, and has in our days 
-been chiefly impugned, and that with great pretences 
to piety, b}' raen who have indeed the appearance of 
godliness but deny the power thereof. The holy coun- 
cil declares that the notion that offence is never forgiven 
by the Lord, without a remission of the whole punish- 
ment, is altogether false and contrary to the word of 
God. For, besides the evidence of divine tradition, 
there are many plain and striking examples in holy 
writ, by which this error is clearly refuted. ^ * And truly 
the justice of God seems reasonably to require that those 
who have sinned through ignorance before baptismi 
should be received into a state of grace in a different 
manner from those who, having been once freed from 
the slavery of sin and the devil, and having received the' 
gift of the Holy Spirit, dread not knowingly to violate 
the temple of God, and grieve the Holy Ghost. And 
it is agreeable to the divine goodness that our sins should 
not be forgiven without satisfaction, lest, taking occa* 
sion therefrom, we should think lightly of them, treat 
the Holy Spirit in an injurious and contumelious man- 
ner, fall into more grievous offences, and treasure up 
for ourselves wrath against the day of wrath. For doubt- 
less these satisfactory penances tend powerfully to pre- 

91 The case of David, and several circnmstances in the history of 
the Israelites are adduced in the '^ Catechism," (p. 287) in illustra- 
tion of this position. It is readily admitted that forgiveness of sin 
may be fully enjoyed, while the effects and consequences of sin are 
to a certain extent endured, even to theendof hfe, as allsufferingis 
the effect of sin. The believer regards affliction as the " chastening^^ 
of the Lord, intended to mortify sin and promote holiness. But 
how different is this from cumpensation and satisfaction t 



PENANCE. 199 

serve and restrain penitents from sin, and render them 
more cautious and watchful in future : thej cure also 
the remains of sin, and remove vicious habits, contract- 
ed by evil living, substituting for them the opposite 
practices of virtue. Nor has the church of God ever 
devised a more efficacious method of averting the punish- 
ment impending over us from the Divine Being than a 
frequent performance of these v^orks of penance, with 
genuine sorrow of heart. In addition to this, when in 
making satisfaction we suffer for our sins, we are con- 
formed to Christ Jesus, who has satisfied for our offences 
and from whom is al] our sufficiency ; receiving thence 
also the sure pledge that if we suffer with him we shall 
be glorified together. Nevertheless, this our satisfaction 
which we make for our offences is not otherwise to be 
regarded than as being through Christ Jesus; for we, 
who of ourselves, as of ourselves, can do nothing, can 
do all things through his co-operation who strengthen- 
eth us : so that man has nothing to glory in, but all our 
glorying is in Christ, in whom we live, in whom we 
merit, in whom we make satisfaction, bringing forth 
fruits worthy of penance, which from him derive their 
value, by him are offered to the father, and through him 
are accepted by the Father. ^ ^ Therefore the priests of 
of the Lord, following the suggestions of wisdom and 
prudence, are bound to enjoin salutary and suitable sa- 
tisfaction, according to the nature of the offence and 
the capability of the offender ; ^ ^ lest, if they connive at 

92 Still, according to the Roman Catholic system, something is 
done, and done meritoriously, by the sinner. If he believes that 
Christ's merits have rescued him from eternal punishment, he 
equally believes that by his own merits the stain of sin is effaced, 
and satisfaction made for temporal punishment. To say that the 
efficacy of human works is derived from Christ is nothing to the 
purpose : it is maintained that they are meritorious, and thus, ac- 
cording to this scheme, salvation cannot be wholly of grace in flat 
contradiction to Holy Scripture. 

93 « Every species of satisfaction is included under these three 
heads, prayer, fasting, and alms-deeds, which correspond with these 
three sorts of goods, those of the soul, of the body, and what are 
called external goods, all of which are the gifts of God. Than these 
three sorts of satisfaction, nothing can be more effectual in eradicat- 
ing sin from the soul. Whatever is in the world is * the lust of the 
flesh/ the * lust of the eyes,' or the * pride of life/ and fasting, alms- 



200 PENANCE. 

sin and deal too indulgently with penitents, by adjudg* 
ing" small penalties to heinous crimes, they become par- 
takers of other men's transgressions. But let them take 
special care that the satisfaction which they impose 
shall not only tend to the preservation of a new life and 
the cure of human infirmity, but shall also act as a pu- 
nishment and affliction for past sins ]^^ for, as the an- 
cient fathers believed and taught, the power of the keys 
was not given to loose only, but also to bind. Yet they 
did not imagine that for this reason the sacrament of 
penance is a tribunal of anger and punishment, nor has 
any Cathohc ever supposed that the efficacy of the me- 
rit and satisfaction of our Lord Jesus Christ is obscur- 
ed or in the least diminished by these our works of 
satisfaction : » ^ although this has been maintained by 

deeds, and prayer are, it is obvious, most judiciously employed as 
antidotes to neutralize the operation of these three causes of spiritual 
disease; to the first is opposed fasting; to the second alms-deeds; 
to the third prayer. If, moreover, we consider those whom our sins 
injure, we shall easily perceive why all satisfaction is referred prin- 
cipally to God, to our neighbour, and to ourselves : God we appease 
by prayer, our neighbour we satisfy by alms, and ourselves we chas- 
tise by fasting." Catechism, p. 292. 

94 <'In satisfaction two things are particularly required ; the one, 
that he who satisfies be in a state of grace, the friend of God ; works 
done without faith and charity cannot be acceptable to God; the 
other, that the works performed be such as are of their own nature 
painful or laborious. They are a compensation for past sins, and to 
use the words of S. Cyprian, 'the redeemers, as it were, of sins,' 
and must, therefore, be such as we have described. It does not, 
however, always follow that they are painful or laborious to those 
who undergo them : the influence of habit or the intensity of divine 
love frequently renders the soul insensible to things the most difli- 
cult to be endured. Such works, however, do not, therefore, cease 
to be satisfactory : it is the privilege of the children of God to be so 
inflamed with his love, that, whilst undergoing the most cruel tor- 
tures for his sake, they are either entirely insensible to them, or at 
least bear them not only with fortitude but with the greatest joy." — 
Ibid. p. 291. 

95 '< His passion imparts to our good actions the twofold quality of 
meriting the rewards of eternal life, so that a cup of cold water given 
in his name shall not be without its reward, and also of satirfying 
for our sins. Nor does this derogate from the most perfect and su- 
perabundant satisfaction of Christ, but, on the contrary, renders it 
still more conspicuous and illustrious; the grace of Jesus Christ 
appears to abound more, inasmuch as it communicates to us not 
only what he alone merited, but also what, as head, he merited 
and paid in his members, that is, in holy and just men. This it is 



PENANCt:. 20i 

decent innovators, whb teach that a hew Hfe is the best 
penance, and thus take away all the efficacy and use of 
satisfaction.^^ 

"Chap. IX. Of works of satisfaction. 

" The council further teaches, that such is the abun- 
dance of the divine bounty that we are able to make 
satisfaction to God the Father through Christ Jesus, 
not only hy punishments voluntarily endured by us as 
chastisements for sin, ^ ? or imposed at the pleasure of 

that imparts such weight and dignity to the good actions of the pious 
Christian, for our Lord Jesus Christ continually infuses his grace 
into the devout soul united to him by charity, as the head to the mem- 
bers, or as the vine through the branches, and this grace always 
precedes, accompanies, and follows our good works ; without it we 
can have no merit, nor can we at all satisfy God." Catechism, p. 
290. 

96 Great indeed is that efficacy, if it be believed that ^* the punish- 
ment which the sinner endures, disarms the vengeance of God, and 
prevents the punishments decreed against us ;" that '' he has grant- 
ed to our frailty the privilege, that one may satisfy for another ;'* 
that ** those who are gifted with divine grace may pay through others 
what is due to the divine justice, and thus we may be said in some 
measure to bear each other's burdens ; ' and that " works of satisfac- 
tion are common to all the members of the church." Ibid. p. 290, 
292. 

97 Of these punishments there is an almost inconceivable variety, 
from the repetition of Ave Marias and Pater Nosters to the endur- 
ance of the mostexcruciatingtortures and painful privations. '' Open 
the Breviary at any of the pages containing the lives of saints, males 
or females, and you will find uninterrupted abstinence from food, 
{whether real or not, certainly held out to admiration, and sanction- 
ed by the assertion of miracles in its favour) from Ash-Wednesday 
till Whitsunday ; living one half of the year on bread and water; 
confinement for four years to a niche excavated in a rock ; and eve- 
ry where the constant use of flagellation, lacerating bandages, and 
iron chains bound constantly about the body, immersions in freezing 
water, and every method of gradually and painfully destioying life." 
St. Theresa's " ardour in punishing the body was so vehement as 
to make her use hair shirts, chains, nettles^ scourges, and even to roll 
herself among thorns, regardless of a diseased constitution." St. 
Rose ** bore day and night three folds of an iron chain round her 
waist, a belt set with small needles, and an iron crown armed inside 
with points; she made to herself a bed of the unpolished trunks of 
Irees, and filled up the interstices with pieces of broken pottery.'' — 
Practical and Internal Evidence, &c. p. 208—212. The folly of 
these self-inflictions might provoke a smile: but when such persons 
are lauded as models of sanctity, and such deeds are represented as 
methods of satisfaction for sin, it is enough to make an angel weep. 



202 PENANCE. 

the priest according to the degree of the offence, but 
also (and this is an amazing proof of love) by temporal 
pains inflicted by God himself, and by us patiently 
borne. 9 8 

The council also delivers the following canons, to be 
inviolably observed, and condemns and anathematizes 
for ever those who assert the contrary. 

" Canon 1. Whoever shall affirm that penance, as 
tised in the Catholic church, is not truly and properly a 
sacrament, instituted by Christ our Lord, for the benefit 
of the faithful, to reconcile them to God, as often as 
they shall fall into sin after baptism: let him be ac- 
cursed. 

"2. Whoever, confounding the sacraments, shall af- 
firm that baptism itself is penance, as if these two sacra- 
ments were not distinct, and penance were not rightly 
called a 'second plank after shipwreck:' let him be ac- 
cursed. 

^'3. Whoever shall affirm that the words of the Lord 
our SavioTii, ' Receive ye the Holy Ghost ; whose sins 
you shall forgive, they are forgiven them, and whose 
sins you shall retain, they are retained;' are not to be 
understood of the power of forgiving and retaining sins 
in the sacrament of penance, as the Catholic church has 
always from the very first understood them ; but shall 
restrict them to the authority of preaching the gospel, in 
opposition to the institution of this sacrament : let him 
be accursed. 

**4. Whoever shall deny, that in order to the full and 
perfect forgiveness of sins three acts are required of the 
penitent, constituting as it were the matter of the sacra- 
ment of penance, namely, contrhior, confession, and 
satisfaction, which are called the three parts of penance ; 
or shall affirm that there are onlj^ two parts of penance, 
namely, terrors wherewith the conscience is smitten by 
the sense of sin, and faith, produced by the gospel, or 
by absolution, whereby the person believes that his sins 
are forgiven him through Christ : let him be accursed. 

" 5. Whoever shall affirm that that contrition which is 

98 << The faithful are to be particularly reminded, that afflictions 
coming from the hand of God, if borne with patience, are anabund^ 
^tit source of satisfaction and merit," Catechism, p. 292. 



PENANCE. 20^ 

produced by examination, enumeration, and hatred of 
sins, and in the exercise of which the penitent recounts 
his years in the bitterness of his soul, pondering the 
weight, multitude, and baseness of his offences, the loss 
of eternal happiness, and the desert of eternal condemna- 
tion, -vith a resolution to lead a better life — that such 
contrition is not sincere and useful sorrow, and does not 
prepare for grace, but makes a man a hypocrite and a 
greater sinner, and that it is in fact a forced sorrow, and 
not free and v'olun;ary: let him be accursed. 

"6. Whoever shall deny that sacramental confession 
was instituted by divine command, or that it is necessa- 
ry to salvation ; or shall affirm that the practice of se- 
cretly confessing to the priest alone, as it has been ever 
observed from the beginning by the Catholic church, 
and is still observed, is foreign to the institution and com- 
mand of Christ, and is a human invention : let him be 
accursed. 

*' 7. Whoever shall affirm, that in order to obtain for- 
giveness of sins in the sacrament of penance, it is not 
by divine command necessary to confess all and every 
mortal sin which occurs to the memory after due and 
diligent premeditation — including secret offences, and 
those which have been committed against the two last 
precepts of the decalogue, and those circumstances 
which change the species of sin ; but that such confes- 
sion is only useful for the instruction and consolation of 
the penitent, and was formerly observed merely as a ca- 
nonical satisfaction imposed upon him ; or shall affirm 
that those who labour to confess all their sins wish to 
leave nothing to be pardoned by the divine mercy ; or, 
finally, that It is not lawful to confess venial sins: let 
him be accursed. 

*' 8. Whoever shall afiirm that the confession of every 
sin, according to the custom of the church, is impossible, 
and meiely a human tradition, which the pious should 
reject ; or that all Christians, of both sexes, are not 
bound to observe the same once a year, according to 
the constitution of the great Council of Lateran ]^ » and 

99 This is not a dead letter. The following extracts describe its 
operation in Italy : — ... 

*'If every true-born Italian, man, vroraaij^ and child, within the 



204 PENANCE. 

therefore that the faithful in Christ are to be persuaded 
not to confess in Lent: let him be accursed. 

"9. Whoever shall arlirm that the priest's sacrament- 
al absolution is not a judicial act, but only a ministry, to 
pronounce and declare that the sins of the party con- 
fessing are fori^'iven, so that he believes himself to be ab- 
solved, even though the priest should not absolve seri- 
ously, but in jest; or shall affirm that the confession of 
the penitent is not necessary in order to obtain absolution 
from the priest : let him be accursed. 

^' 10. Whoever shall affirm, that priests living in mor- 
tal sin have not the power of binding and loosing ; or 
that priests are not the only ministers of absolution, but 
that it was said to all believers, 'Whatsoever you shall 
bind upon earth shall be bound also in heaven, and 
whatsoever you shall loose upon earth, shall be loosed 
also in heaven ;' and ' whose sins you shall forgive, they 
are forgiven, and whose sins you shall retain, they are 

Pope*s dominions, does not confess and receive the communion at 
least once a year, before Easter, his name is posted up in the parish 
church; if he still refrain, he is exhorted, entreated, and otherwise 
tormented; and if he persist in his contumacy, he is excommunicat- 
ed, which is a very good joke to us, but none at all to an Italian^ 
since it involves the loss of civil rights, and perhaps of liberty and 
property." Rome in the Nineteenth Century, ii. 262. 

'' Every Italian must at this time confess and receive the com- 
munion. A friend of ours, who has lived a great deal in foreign 
countries, and there imbibed very heterodox notions, and who has 
never to us made any secret of his confirmed unbelief of Catholic- 
ism, went to-day to confession with the strongest repugnance. — 
' What can I do?' he said. ' If I neglect it, I am reprimanded by the 
parish priest ; if I delay it, my name is posted up in the parish church ; 
if I persist in my contumacy, the arm of the church will overtake me, 
and my rank and fortune only serve to make me more obnoxious to 
its power. If I choose to make myself a martyr to infidelity, as the 
saints of old did to religion, and to suffer the extremity of punishment 
in the loss of property and personal rights, what is to become of my 
wife and family ? The same ruin would overtake them, though they 
are Catholics ; for I am obliged not only to conceal my true belief, 
and profess what I despise, but I must bring up my children in their 
abominable idolatries and superstition ; or, if I teach them the truth, 
make them either hypocrites or beggars.' I shall not enter into the 
soundness of my friend's arguments, or defend the rectitude of his 
conduct, but certainly the alternative is a hard one ; and I believe 
there are thousands whose virtue would not be proof against it ; for 
this reason, he would not live a day in Italy if he could live out of it, 
which is not in his power." Ibid. iii. p. 160» 



PENANCE. 205 

retained ;^ by virtue of which words any one may ab« 
solve from sin, from public sin by [public] reproof, if the 
offender shall acquiesce therein, and from private sins 
by voluntary confession ; let him be accursed. 

*' 11. Whoever shall affirm that bishops have not the 
power of reserving to themselves certain cases, except- 
ing such as relate to the external polity of the church, 
and therefore that the reservation of cases does not hin- 
der priests from absolving, even in such reserved cases : 
let him be accursed. 

'' 12. Whoever shall affirm, that the entire punish- 
ment is always remitted by God, together with the faulty 
and therefore that penitents need no other satisfaction 
than faith, whereby they apprehend Christ, who has 
made satisfaction for them : let him be accursed. 

" 13. Whoever shall affirm, that we can by no m.eans 
make satisfaction to God for our sins, through the me- 
rits of Christ, as far as the temporal penalty is concern- 
ed, either by punishments inflicted on us by him, and 
patiently borne, or enjoined by the priest, though not 
undertaken of our own accord, such as fastings, pray- 
ers, alms, or other works of piety ; and therefore that 
the best penance is nothing more than a new life: let 
him be accursed. 

" 14. Whoever shall affirm, that the satisfactions by 
which penitents redeem themselves from sin through 
Christ Jesus, are no part of the service of God, but, on 
the contrary, human traditions, which obscure the doc- 
trine of grace, and the true worship of God, and the 
benefits of the death of Christ : let him be accursed. 

" 15. Whoever shall affirm, that the keys are given ta 
the church to loose only, and not also to bind ; and that 
therefore when priests impose punishments on those 
who confess, they act in opposition to the design of the 
keys, and against the institution of Christ; and that ta 
maintain, that if the power of the keys be denied, both 
temporal and eternal punishment remain to be endured^ 
is to advance a mere fiction ; let him be accursed. 



The contrariety between Scripture and this decree is 
too evident to require any proof. How different is po 

18 



206 PENANCE. 

pery from the simple, intelligible system of the word of 
God! Who that was previously unacquainted with the 
fact, could have supposed that the *' repentance of the 
New Testament would be metamorphosed into popish 
^'penance," and that besides the "godly sorrow" for 
which the sacred writers plead, wherein the essence of 
true repentance consists, auricular confession to a priest 
would be declared necessary, and satisfaction demand- 
ed, even to God — as if that were possible for a sinful 
being *? To maintain that all this was intended by the 
Saviour, when he said, " Repent ye and believe the 
gospel," and to assert that it was acted upon by the 
apostles and their fellow-labourers, in the absence of all 
evidence in support of the allcCTtion, may indeed be 
consistent with the religion of jlome ; but that religion 
has long ago received its appropriate designation, and 
the impartial student of prophecy will know where to 
fix the charge of fraud and imposture, and " deceivable- 
ness of unrighteousness." 

By the doctrine and practice of penance, the priest- 
hood is armed with tremendous power. The director of 
a king's conscience, for instance, has the means of in- 
flicting incalculable misery on millions. The refusal to 
give absolution till his behests are obeyed, may enable 
him to procure the sanction of measures of the most 
cruel and tyrannical character, and even to advance for 
them a claim to sanctity, as in the persecution of alleged 
heretics. Illustrations of this remark are not infrequent 
in the histories of Spain, Portugal, and France. Many 
an act of despotism, many a deed of oppression has been 
committed, and many a martyr's fire has blazed, to make 
satisfaction for some royal sin, and move the confessor 
to absolve his sceptred slave. If the proud masters of 
millions have thus succumbed to a shaven crown, none 
can be surprised that their ignorant subjects have parti- 
cipated in the thraldom. The awful majesty of the 
priest may well appal the penitent. He is to him as 
Christ, as God : he holds the keys of heaven and hell j 
he may bind or loose, remit or retain sin. These are 
they that ''creep into houses, and lead captive silly 
women" and foolish men. With such pretensions and 
authority, it is not to be wondered at that they obtaia 
absolute sway. The enthralled Cathohc will do any 



PENANCE. 207 

thing, go any where, submit to any privation or sivffer- 
ing that his ghostly father may choose to enjoin ; and 
he beUeves, in his simpUcity, that when the w^ords " I 
absolve thee" are uttered, his sins are all forgiven. 

^'Believe in the Lord Jesus Christ, and thou shalt be 
saved," was the primitive exhortation to a troubled 
conscience. Such language is never employed by the 
Romish priesthood ; It presents too short and easy a 
path to pardon to serve their purpose. The Redeemer 
occupies but a subordinate station in their system ; his 
commands are nullified or superseded by tradition ; the 
sufficiency of his atonement is denied, or merged in the 
vaunted efficacy of fastings, pilgrimages, and painful 
austerities : under pretence of exalting him, they have 
thrust him from his throne and usurped his place ; and 
every member of the hierarchy is to his flock as pro- 
phet, priest, and king. 

Here is the show of liberty and consolation, but the 
sad reahty of bondage. At the early age of seven years, 
the Roman Catholic child is taught to kneel before his 
confessor, and ransack his young heart for sin. From 
that time till the hour of his death, he is bound under 
the heaviest penalties to disburden his soul at stated 
periods to the priest. Nor is he allowed to conceal any 
thing. It is not enough to confess actions and words: 
thoughts, purposes, wishes must be equally disclosed. 
The laws of delicacy are rudely violated, and the timid 
female dares not refuse to answer questions which other 
lips than those of her spiritual instructor would not have 
presumed to utter in her presence, or even to withhold 
from him such feelings and imaginations as are kept 
secret from the dearest earthly friend. It is industri- 
ously inculcated that concealment is mortal sin. Hence 
absolution often fails to produce comfort. Some trivial 
matter, some thought which the penitent was ashamed 
to avow, remained unacknowledged. The tender con- 
science is racked and torn with agony ; no peace can be 
enjoyed till all obstacles are surmounted, and the tongue 
is made willing to betray the most retired privacies of the 
soul. Thus the priest becomes entire master. Confes- 
sion may not reach the ear of Deity but by his inter- 
vention ; and pardon is supposed to be bestowed, not 



:20B PENANCE. 

when the gracious promises of the gospel are believed, 
^ut at the will of a sinful fellow -mortal. 

'' Confession/' say the compilers of the Catechism, 
"contributes powerfully to the preservation of social 
order. Abolish sacramental confession, and that mo- 
ment you deluge society with all sorts of secret crimes — 
crimes too, and others of still greater enormity, which 
men, once that they have been depraved by vicious ha- 
bits, will not dread to commit in open day. The salu- 
tary shame that attends confession restrains licentious- 
ness, bridles desire, and coerces the evil propensities of 
corrupt nature."^ Seldom have so much misrepresen- 
tation and untruth been conveyed in so few words. The 
very reverse of these statements is the fact, as might be 
shown by a comparative view of the state of morals in 
popish and protestant countries. History fully warrants 
the assertion, that priestly absolution, as practised in 
the Romish church, oiiers a large bounty to crime, and 
that the confessional is a school of every vice. 

It was remarked that the legate did all in his power to 
prevent any publication of the decrees. He even hin- 
dered the ambassadors and others from obtaining copies.^ 
There was a reason for this, which was not generally 
known at the time. After the session, certain divines of 
Ijouvain and Cologne who were attending the council, 
discovered several errors, both in the decrees and canons. 
They immediately informed the archbishop of Cologne, 
who reported it to the legate. He was excessively cha- 
grined, but found himself compelled to hear the observa- 
tions of the divines, and refer the matter to a committee. 
The result was, that the divines established their charge. 
What was to be done? Should the decrees be corrected, 
or should they be permitted to go forth to the world as 
passed at the session? Of two evils, the archbishop 
rightlj^ observed, it was wise to choose the least. Some 
additions and corrections being made, the divines were 
satisfied, and the publication was allowed to take place. 
Where was the boasted infalhbility of the church of 
Rome on this occasion ? The council holds its solemn 
session ^^ under the presiding influence of the Holy 
Spirit," and announces its decrees. Theological blun- 

1 Page 372. 2 garpi, i. iv. s. 29. Vargas, p. 238. 



PENANCE. 200 

<ler3 are detected in those decrees : thej are examined, 
acknowledged to be erroneous, and amended before 
they are committed to the press. Who, then, were in- 
spired — the fathers of the council, or the divines of 
Louvain and Cologne 1 If the former, how was it that 
their labours required correction? If the latter, who 
can trust to the decisions of a council ?3 

But notwithstanding all the pains that were taken, 
the decree on penance was far from being satisfactory to 
Roman Catholics. Hitherto free discussion had been 
allowed on this subject, and instead of enforcing abso- 
lute uniformity of opinion, the church had permitted 
her sons to differ from each other in their explanations. 
This freedom was now at an end. Dogmas invented in 
the middle ages w^ere constituted articles of faith, and 
dissent from them subjected to anathema. It was use- 
less to murmur. Those who consent to wear the Romish 
yoke have no right to complain that it galls the neck. 

3 Vargas, p. 79, 80, 243, 257. " If the Pope suffer himself to 
be guided by reason this circumstance ought to make a forcible im- 
pression on his mind. I beUeve that God permitted this accident to 
happen in order to overwhelm them with shame and confusion. 
After this they will open their eyes, according to the words of the 
Psalmist — Cover them with ignominy, that they may seek thy name. 
May God grant that they shall understand this well. For myself I 
dare not hope for it yet. I have always said that God must work a 
miracle to effect that." 

Pallavicini says that there is no account of this affair in the acts 
of the council. He may be believed : Vargas informs us, that even 
in his time the secretary and notaries were suspected of unfair deal- 
ing, p. 62. 

It is amusing to read Vargas's professions of entire submission to 
the council, notwithstanding the chicanery which he daily witness- 
ed. "As for myself, I shall always take the oath, and submit with- 
out difficulty to every thing laid down regarding matters of faith." 
" T have said that the Holy Spirit will not pfermit the Council to be 
deceived in the principal articles." p. 235, 245. 



18^ 



210 



CHAPTER IX. 

EXTREME UNCTION. 

Decree on Extreme Unction— Reflections— Decree on Reformation 
—Arrival of ambassadors from Maurice of Saxony— Negotiations 
respecting a new Safe-conduct — Refusal to meet the wishes of the 
Protestants — The Protestant ambassadors admitted to audience — 
Defeat of the Legate's project to establish the uncontrolled despot- 
ism of the Pope— Fifteenth Session — Insolent Sermon preach- 
ed by a Monk— Six Protestant Divines arrive at Trent— Their in- 
effectual attempts to obtain a hearing— War between Charles V. 
and Maurice of Saxony — Sixteenth Session — Suspension of 
the Council. 

" It hath seemed good to the holy council to subjoin to 
the preceding exposition of the doctrine of penance 
what now follows concerning the sacrament of extreme 
unction, which was regarded bj the fathers as the con- 
summating act, not of penance only, but of the whole 
Christian life, which ought to be a perpetual penance. 
In the first place, therefore, with regard to its institu- 
tion, the council declares and teaches, that as our most 
merciful Redeemer, who intended that his servants 
should be provided at all times with salutary remedies 
against every dart of their enemies, has in the other 
sacraments prepared powerful helps, by which Chris- 
tians may be safely .preserved during life, from all great 
spiritual evils — so he has fortified the close of their 
existence with the sacrament of extreme unction, as 
with a most secure defence. For though our adversa- 
ry seeks and takes occasion, during our whole life, to 
devour our souls, in whatever manner he may ; there is 
no period in which he so vigorously exerts all the 
strength of his subtlety to accomplish our utter ruin, 
and disturb, if possible, our confidence in the divine 
mercy, as when he sees that we are approaching the 
termination of our course. 



F.XTREM1: TJNCTION. 211 

^Chap. I. Of the institution of the sacrament of extreme 

unction, 

** This sacred unction of the sick was instituted as a 
true and proper sacrament of the New Testament bj 
Christ Jesus our Lord ; being first intimated^ by Mark, 
(ch. vi. 13.) and afterwards recommended and pubhsh- 
ed to the faithful by James the apostle, brother of our 
Lord. ^Is any man,' saith he, 'sick am^ong you? Let 
him bring ii\ the priestsof the church, and let them pray 
over him, anointing him with oil in the name of the 
Lord; and the prayer of faith shall save the sick man ; 
and the Lord shall raise him up ; and if he be in sins, 
they shall be forgiven him.' James v. 14, 15. In which 
words, as the church has learned by apostolical tradi- 
tion, handed down from age to age, he teaches the mat- 
ter, form, proper minister, and effect of this salutary sa- 
crament. For the church understands the matter of the 
sacrament to be the oil, blessed by the bishop ; the unc- 
tion most fitly representing the grace of the Holy Spirit, 
wherewith the soul of the sick man is invisibly anoint- 
ed. ^ The form is contained in the words of adminis- 
tration. ^ 

4 ^'Intimated :" — It ig a doctrine of the Roman Catholic churcli^ 
that the apostles were not made priests before the institution of the 
Lord's supper. Had it been affirmed that the passage in Mark re« 
corded the institution of the sacrament in question, it would have 
followed that other persons besides priests might administer it. T© 
avoid this, the word " intimated" (insinvatiim) was employed: so 
that though the apostles did the very same thing which James after- 
wards enjoined, in the latter instance it is to be considered as the 
sacrament of extreme unction, but in the first as only something like 
it! Sarpi, 1. iv. s. 25. 

5 " Its element or matter, as defined by many councils, particu- 
larly by the Council of Trent, consists of oil of olives, consecrated 
by episcopal hands. No other sort of oil can be the matter of this 
sacrament ; and this its matter is most significant of its efficacy. — 
Oil is very efficacious in so^^thing bodily pain, and this sacrament 
soothes and alleviates the pain and anguish of the soul. Oil also con- 
tributes to restore health and spirits, serves to give light, and re- 
freshes fatigue ; and these efifects correspond with and are express- 
ive of those produced, through the divine power, on the sick, by the 
administration of this sacrament." Catechism, p. 296. 

6 '* This sacred unction is to be applied, not to the entire body, but 
to the organs of sense only— to the eyes, the organs of sight; lo the 
ears, of hearing; to the nostrils, of smelling; to the mouth, of taste 
and speech; to the hands, of touch. The sense of touch, it is true, 



212 EXTREME UNCTION. 

" Chap. II. Of the effect of this sacrament. 

'' The power and effect of this sacrament are explained 
in the words — ' and the prayer of faith shall save the 
sick man ; and the Lord shall raise him up ; and if he 
be in sins, they shall be forgiven him.' For this power 
is the grace of the Holy Spirit ; whose unction cleanses 
aw^ay sms, if any remain to be expiated, even the last 
traces of sin j"^ and relieves and confirms the soul of the 
sick man, exciting in him strong confidence of the divine 
mercy; by which strengthened, he bears far better the 
inconveniences and pains of his disorder; resists more 
easily the temptations of the devil, who does, as it were, 
lie in wait at his heels ; and sometimes obtains the res- 
toration of his bodily healthy if the same shall^further 
the salvation of his soul.^ 

is diffused throughout the entire body, yetthe hands are its peculiar 
seat. Tliis manner of administering extreme unction is observed 
throughout the universal church, and accords with the medicinal 
nature of this sacrament. As in corporal disease, although it affects 
the entire body, yet the cure is applied to that part only vs^hich is the 
seat of the disease, so in spiritual malady, this sacrament is applied 
not to the entire body, but to those members which are properly 
the organs of sense, and also to the loins, which are, as it were, the 
seat of concupiscence, and to the feet, by which we move from one 
place to another." Tbid. p. 300. 

The unction is applied to all the parts above mentioned At each 
anointing the priest says, '" By tliis holy unction, and through his 
great mercy, may God indulge thee whatever sins thou hast committed 
by sighf^ — or "smeW^ — or *' touch,^^ &c. This is called the '' form" 
of the sacrament. " The form is to be applied by way of prayer, 
although the apostle does not say of what particular words that prayer 
is to consist. But this form has been handed down to us by apostolic 
tradition, and is universally retained, as observed by the church of 
Rome, the mother and mistress of all churches." Ibid. p. 297. 
Many other prayers are also used : " there is no sacrament, the ad- 
ministration of which is accompanied with more numerous prayers." 

7 '' The grace of this sacrament remits sins, especially lighter 
offences, or as they are commonly called venial sins. Its primary 
object is not to remit mortal sins. For this the sacrament of penance 
was instituted, as was that of baptism for the remission of original 
sin." Catechism, p. 30J. 

8 ''However, shouldfthis effect not follow, it arises not from any 
defect in the sacrament, but from weakness of faith on the part of 
him by whom it is received, or of him by whom it is administered; 
for the Evangelist informs us, that our Lord wrought not many mira- 
cles amongst his countrymen, because of their increduhty. It may 
however be proper to observe, that Christianity, now that it has taken deep 



EXTREME UNCTION, 218 

^Chap. III. Of the minister of this sacramtntj and the 
time at which it is to be giv^n, 

*'And now as to the law relative to the persons wh© 
are to receive and administer this sacrament ; this is 
laid down with sufficient clearness in the afore-cited 
words. For there it appears that the 'elders of the 
church' 9 are the proper ministers of this sacrament: 
which appellation is to be understood in that passage as 
meaning either bishops, or priests regularly ordained by 
them, with laying on of the hands of the presbytery, 
and not persons advanced in years, or of elevated rank. ^ ^ 
The council also declares that this unction is to be ap- 
plied to the sick, and especially to those who lie in so 
dangerous a state, as in all appearance to be appointed 
to death, whence it is called 'the sacrament of the 
dying.' ^ * But if the sick recover after receiving this 

root in the minds ofmen^ stands Jess in need of the aid of such miracles 
i7i our days, than in the early ages of the church.''^ Ibid. p. 303. It 
would have been well had this observation been better regarded i 
fewer ''lying wonders" vi^ould have disgraced the pages of Roman 
Catholic history. 

9 " Priests of the Church.'''' — Douay version. The reader will see 
that in this place it was necessary to give the Protestant translation, 
which every scholar knows is the only correct one. 

10 *' In this, 8s in the other sacraments, it is also to be distinctly 
recollected, that the priest is the representative of Jesus Christ and 
of his church." Ibid. p. 301. 

11 " Extreme unetion is to be administered to those only whose 
malady is such as to excite apprehensions of approaching dissolu- 
tion. It is, however, a very grievous sin to defer the holy unctiflH 
until, all hope of recovery now lost, life begins to ebb, and the sick 
person is fast verging into insensibility."...." Extreme unction, then, 
can be administered only to the sick, and not to persons in health, 
although engaged in any thing however dangerous, such as a peril- 
ous voyage, or the fatal dangers of battle. It cannot be administer- 
ed even to persons condemned to death, and already ordered for 
execution. Its participation is also denied to insane persons, and to 
children incapable of committing sin, who, therefore, do not require 
to be purified from its stains, and also to those who labour under the 
awful visitation of madness, unless they give indications, in their 
lucid intervals, of a disposition to piety, and express a desire to be 
anointed. To persons msane from their birth this sacrament is not 
to be administered ; but if a sick person, whilst in the possession of 
his faculties, expressed a wish to receive extreme unction, and af- 
terw^ards becomes dehrious, he is to be anointed.". ...'' The pastor 
will follow the uniform practice of the Catholic church, and not ad- 
minister extreme unction until the penitent has confessed and re- 
ceived." Catechism, p. 299, 300. 



214 EXTREME UNCTION. 

unction, they may again enjoy the aid of the sacrament, 
when they are in similar danger of their Hves. Where- 
fore, those persons are on no account to be Hstened to, 
who teach, in opposition to the most express and hrcid 
statements of the apostle James, that this unction is a- 
human invention, or a rite received from the fathers, but 
not a command of God, with promise of grace ; nor 
those who affirm that its power has long ago ceased, as 
if the gift of healing belonged to the primitive church 
only; nor those v/ho say that the riteg and customs 
observed by the holy Roman church, in the administra- 
tion of this sacrament, are opposed to the language of 
the apostle James, and therefore may be changed for 
any other ; nor, finally, those who assert that this ex- 
treme unction may be despised by the faithful without 
sin. For all these assertions are manifestly contradic- 
tory to the plain words of the great apostle. Nor, 
indeed, has the church of Rome, the mother and mis- 
tress of all other churches, adopted any observance in 
administering this unction, as far as relates to the sub- 
stance of the sacrament, than was enjoined by the 
blessed apostle James. Neither can so important a sa- 
crament be despised, without great sin, and insult to the 
Holy Spirit himself.'"' 

The following canons were added : — 

^^ Canon 1. Whoever shall affirm that extreme unc- 
tion is not truly and properly a sacrament, instituted by 
Christ our Lord, and published by the blessed Apostle 
James, but only a ceremony received from the fathers, 
or a human invention : let him be accursed. 

" 2. Whoever shall affirm, that the sacred unction of. 
the sick does not confer grace, nor forgive sin, nor re- 
lieve the sick: but that its power has ceased, as if the 
gift of healing existed only in past ages : let Jiim be 
accursed. 

'^ 3. Whoever shall affirm, that the rite and practice 
of extreme unction observed by the holy Roman church 
is repugnant to the doctrine of the blessed apostle James, 
and therefore that it may be altered or despised without 
sin : let him be accursed. 

^' 4. Whoever shall affirm, that the ' elders of the 
church,' whom blessed James exhorts to be brought in 
to anoint the sick man, are not priests, ordained by 



EXTREME UNCTION. 215 

the bishop, but persons advanced in years, in any com- 
munity ; and therefore that the priest is not the only 
proper minister of extreme unction : let him be accursed." 



All will confess the vast importance of right views 
and feelings in the prospect of death. Perilous as is 
deception or delusion in things spiritual at any time, 
the danger is immeasurably increased when the last 
change is fast approaching, and the final destiny is 
about to be sealed for ever. It is then that the church 
of Rome ''lays the flattering unction to the soul." The 
dying man sends for the priest, and makes confession ; 
absolution is promptly bestowed : the eucharist is ad- 
ministered; and lastly, the sacred chrism is applied. 
These are the credentials of pardon, the passports to 
heaven. No attempt is made to investigate the state of 
the heart, detect false hopes, bring the character to the 
infallible standard : nothing is said of the atonement of 
Christ and the sanctifying influences of the Spirit. 
Without repentance, without faith, without holiness, 
the departing soul feels happy and secure, and is not 
undeceived till eternity discloses its dreadful realities — • 
and then it is too late. It is not aflirmed, indeed, that 
the description is universally applicable : but that, with 
regard to a large majority of instances, it is a fair state- 
ment of facts, cannot, alas, be questioned. 

The decree of reformation embraced the folio wing par- 
ticulars: papal dispensations or licenses, exempting 
their possessors from episcopal jurisdiction, were abo- 
lished ; titular bishops were forbidden to exercise their 
authority in extra-diocesan places, or to ordain priests 
whom other bishops had rejected ; the power of issuing 
letters conservatory, by which certain individuals and 
public bodies were privileged to have their causes tried 
by a judge appointed by the Pope, was restrained, though 
very partially — priests were ordered to appear in grave 
and becoming attire — ecclesiastics who had committed 
murder were adjudged to be for ever deprived of all 
their dignities and benefices — for involuntary homicide 
dispensations might be granted, under some restric^ns, 



2i5 EXTREME UNCTION. 

tvliich, however, were not to bind the Roman pontiff-— 
the rig-ht of patronage was granted to those only who 
Miilt a new church or endowed one already built — and 
patrons were required to present the priests of their 
ehoice to none bi>t the bishop of the diocese, for induc- 
tion. Som-3 regulations of less importance were also 
included. But the decree was leceived by the friends 
of reform with great dissatisfaction. It was very evident 
that ail their zeal and labour would be expended to very 
little purpose. ^2 

It had been decided that the subjects of the next de- 
cree should be communion in one kind, the mass, and 
orders. Of the debates no account need be given in 
this place, as the decrees on those points were not passed 
till the third period of the history of the council. The 
circumstances that occurred between the fourteenth 
session and the suspension of the council v/ill now be 
briefly stated. 

Early in January the Protestant ambassadors already 
at Trent were joined by Wolfius Coler and Leonard 
Badehorn, the representatives of Maurice of Saxony. 
They were instructed to say that it was indispensably 
necessary to issue a safe-conduct exactly conformable 
to that granted by the council of Basle, to suspend the 
decision of those matters which were then under dis- 
cussion, and to re-examine all the former decrees ; be- 
sides which, the Pope must not preside, but declare his 
own submission to the enactments of the council, and 
absolve the bishops from their oath of allegiance to him- 
self, that their suffrages might be free. They were di- 

12 ti The Reformation, on its present footing, could not be in a more 
unfortunate condition. It is useless and unfortunate for us, but 
advantageous to the Court of Rome. The subtleties that have been 
introduced into the decrees, are the source of endless disputes, 
which will tend to maintain existing abuses. V\ e live in an unfortu- 
nate age. If the Court of Rome grant you any thing, it is only 
to do you more harm." Vargas, p. 244, 248. 

The bishop of Astorga writes to the same effect. " Some decrees 
have been passed concerning the reformation; but they are not such as 
they should be to correct the abuses which exist in the Catholic 
Church, or to put an end to the errors which have caused men to be 
deceived. We do all that we have power to do, and not what the 
exigences of the times seem to us to require." Ibid. p. 254. 



EXTREME UNCTION. 217 

reeled to request an early audience, in order to lay these 
demands before the fathers, as the Protestant divines 
were about forty miles from Trent, and would repair to 
the city as soon as they were assured of safety. The 
ambassadors refused to treat with the legate and his 
colleagues, lest that act should be construed into an ac- 
knowledgment of the supremacy of the Pope. Con- 
sequently, the negotiations were carried on by the inter- 
vention of the Imperial Envoys. ^ ^ 

The presidents of the council conducted themselves 
with great haughtiness and violence, and absolutely re- 
fused to concede any thing. It was a great insult, they 
said, that the sectaries should hesitate to trust a coun- 
cil that represented the universal church : they would 
rather lose their lives than permit the relaxation of the 
episcopal oath, or hear such impious blasphemies as 
were then uttered against the holy see; the ambassa- 
dors were sent to the council, and were bound to ac- 
knowledge them as its presidents. If such unreason- 
able demands were persisted in they would withdraw, 
dismiss the assembly, and forbid the fathers to perform 
any public and official act. So far did Crescentio suf- 
fer himself to be influenced by his indignation and 
fears, that to prevent the council from granting the re- 
quired safe-conduct, he abstracted the seal, and thus left 
them without the means of issuing a formal and au- 
thoritative decree of any kind. ^ * 

It was soon perceived, however, that such conduct 
was both unwise and unsafe. The emperor directed his 
ambassadors to interfere and remonstrate ; and after a 
hard struggle the legate consented that the Protestants 
should be received, not in pubhc session, but at a ge- 
neral congregation, to be held in his own house. This 
point being gained, the ambassadors next pressed the 
suspension of the forthcoming decree. Count Toledo 
remarked that he had often heard preachers say that 
the salvation of one soul was so dear to Jesus Christ 
that if it were necessary he would consent to be cru' 
cifieS afresh in order to redeem it ; how then could 
they refuse to grant the little delay that was asked, when 

13 Sarpi, 1. iv. s. 36. Sleidan, 1. 23. p. 389. Ed. 1559» 

14 Vargas, p, 401, 403. Sarpi, ut sup. 

19 



218 EXTREME UNCTION. 

on that delay the salvation of Germany depended? 
The legate started various objections, but they were 
quickly answered, and he at last agreed to propose the 
matter to the council. 

A congregation being convened, the suspension of the 
decree was readily conceded. But the affair of the 
safe-conduct was not so easily settled. The very name 
of the council of Basle awakened the most unpleasant 
emotions in the breasts of the fathers ; and the conces- 
sions demanded went far beyond their intentions. No 
considerations could induce them to follow the ominous 
example of that detested council, although they knew 
that the pacification of the heretics depended upon it. 
A new safe-conduct was indeed granted, v/hich was 
affirmed to be substantially the same as that of Basle, ^ * 
but in fact, those parts on which the greatest stress had 
been laid were either omitted or altered. ^ ^ 

When the safe-conduct was prepared, a copy was 
given to the Imperial ambassadors, by whom it was pre- 
sented to the Protestant envoys, who had all agreed to 
act in concert. On examining it they found that it 
materially differed from the model which had been pro- 
posed to the council Four thing& had been granted at 
Basle to the Bohemians; 1. That they should have a 
deliberative voice, or right of suffrage: 2, that every 
thing should be decided by the authority of Scripture, 
the practice of Christ and his apostles, and the primi- 
tive church, approved councils, and those fathers who 
regarded the word of God as the sole appeal in matters 
of faith ; 3, that they should have liberty to exercise 
their religion in their own houses,' 4, that nothing should 
be said or done to bring their doctrine into contempt.' "^ 
Of these, the first, third and fourth were altogether 
omitted, and the second was so altered as to neutralise 
its provisions, for the legate had added- "Apostolic tra- 
dition," and "the consent of the Catholic church," to 
the authorities there mentioned ; and they well knew 
that if these were suffered to remain, a Romanist might 
prove any thing he wished, and justify every coiTuptiou 

15 '' Ipsa 2?cne verba." Pallav. 1. xii. c. 15. s. 17. 

16 Sarpi, ut sup. Vargas, p. 487 — 489 

17 Decreta el Acta Concilii Basiliensis, *-The Decrees and PrO' 
ceedings of the Council of Basle," foL 28. Parisiis, 1512. 



EXTREME. UNCTION. 219 

fnat would -pay for its preservation. The Imperial am- 
bassadors were immediately informed that such a :safe- 
conduct could not be received. 

When the presidents of the council heard this, they 
affected great surprise and displeasure. They denied 
that a delibOTative voice had been granted to the Bohe- 
mians ; and with regard to the rest, they maintained 
that the safe-conduct was in substance like that of 
Basle, but that, as the Protestants evidently sought a 
pretext for complaint and dispute, nothing remained but 
to publish the decree as it was, and leave it to them to 
accept it or not. Count Montfort replied tihat -if it was 
really in substance like that given at Bas'le, the best 
plan would be to stop the mouths of their opponer^s by 
transcribing the latter word for word. The presidents 
looked at one another in silence : it was an observation 
they were not prepared to meet. At length Crescentio 
said that the whole affair should be laid before the fa- 
thers, and the result communicated to them. A con- 
gregation was summoned ; the fathers were persuaded 
that the cause of God and the church was in (danger, 
and the legate manoeuvred so well that it was unani- 
mously agreed to preserve the original form of the safe- 
conduct, without any alteration. ^ ^ 

The general congregation for the reception of the Pro- 
testant ambassadors met at Crescentio' s house, Jan. 24. 
The legate addressed the assembly in a short discourse-; 
he said that the business on which they had met was 
more important than any that had occurred to the church 
for many ages, and that on such an occasion they needed 
special assistance from God. Prayers followed. Then 
the secretary read a protestation in the name of the 
council, purporting that the reception of the Protestant 
ambassadors was entirely an act of condescension and 
grace, and that it was not to be coi^sidered as a. prece- 
dent, nor any consequence derived therefrom, preju- 
dicial to the authority and rights of general councils. * ^ 
The Wirtemburg ambassadors being introduced, they 
presented their confession of faith, and briefly stated 
their master's demands. This was in the morning. Iii 



18 Sleidan, p. 390. Sarpi, 1. iv. s. 38. 

la Vargas, p. 474—476. Le Plat, iv . p. 217. 



220 EXTREME UNCTION. 

the evening the congregation was again assembled, and 
the Saxon ambassadors were admitted. Badehorne 
spoke with great freedom and courage, little regarding 
the presumed dignity of his audience. He renewed the 
demand for a safe conduct similar to that granted at 
Basle, and justified the demand by referring to the un- 
repealed decision of the council of Constance, " that 
faith is not to be kept with heretics." He strongly 
urged the propriety of absolving the bishops from their 
oath of allegiance to the Pope, that they might be en- 
tirely unshackled and uninfluenced in considering the 
important question of reform, the necessity for which 
became every day more apparent. The free spirit and 
bold manner of the ambassadors produced a powerful 
impression in their favour. '' They have spoken," said 
the bishop of Orenza, " much at length in full congre- 
gation, and said such things respecting reform as we 
ourselves dare not say. It is true there were some bad 
passages in their discourse; but there were so many 
good ones that it was right to take care that the people 
should not hear them. We have great hopes of doing 
something for the service of God, if they would give us 
liberty /" ^ o There was the evil — the secret cause of all 
the mischief that was practised at Trent: the most part 
spoke and voted according to orders; if any acted 
otherwise, they were insulted and silenced. It need 
scarcely be added that the speeches of the ambassa- 
dors were delivered in vain, and that the fathers re- 
solved to leave the safe-conduct unaltered and risk the 
consequences. 2 1 

The resolution to suspend the publication of the de- 
crees till the Protestants had been heard, prevented the 
accomplishment of a project which the legate had secretly 
formed, in the true spirit of Romish policy. During 
the progress of the negotiations with the Protestant 
ambassadors, the subject of the sacrament of orders had 
been discussed by the divines. A decree was framed, 
comprising three chapters and eight canons, and con- 

20 Vargas, p. 472. 

21 Paliav. 1. xii. c. 15. Sarpi, 1. iv. s. 39, 40. Le Plat, iv. p. 418— 
533. Le Plat has reprinted the confessions presented by the am- 
bassadors : they may also be seen in the '* Corpus et Syntagma 
Confessionum Fidei." "A Volume and Treatise on the Confes- 
sions of Faith." Geneva, 1654. 



EXTREME tJNCTtON. 221 

"keying the sentiments of the council on " the necessity 
and institution of the sacrament of orders," the " visible 
and external priesthood of the church," and " the ec- 
clesiastical hierarchy, and the difference between priests 
and bishops." In the last chapter, which taught the 
divine right of episcopacy and enumerated the exclu- 
sive privileges belonging to that order, the crafty legate 
had caused to be inserted a direct acknowledgment of 
the absolute and unqualified supremacy of the Pope in 
all things pertaining to the church, expressed in such 
strong and unequivocal terms that if the decree had 
passed in that state all hopes of amendment and re- 
form would have been completely quashed, and the 
chains of spiritual tyranny more firmly riveted than 
ever. 2 2 

By consenting to the decree the prelates would have 
yielded to the pontiff the little remnant of power that 
was left, and confessed themselves his slaves. Yet, 
strange to say, none of them saw their danger, and the 
decree was about to receive the final approval of a ge- 
neral congregation, when Vargas discovered the objec- 
tionable passages and immediately gave the alarm. By 
his means the Spanish bishops were awakened to a sense 
of their peril, and placed themselves in the attitude of 
determined opposition. Probably the concession of the 
divine right of their order had so gratified and soothed 
them that the jealous suspicions with which they were 
accustomed to watch the proceedings of the legate 
were lulled to rest. But they were soon convinced that 
this concession was entirely nullified by the grasping 
pretensions with which it was associated. Crescentio 
had indeed acknowledged the divine right of episco- 
pacy; but at the same time he had taught that the 
Pope was absolute lord and master of bishops in every 
thing pertaining to their office, so that in fact they were 
only to be considered as the servants and delegates of 
the holy see ! And he had denied to the laity, of what- 
ever rank, all right of interference in the appointment 
or election of the clergy, resting the same ultimately in 
the Pope. Had the decree passed, a perfect ecclesias- 
tical despotism would have been established, without 

^ Vargas, p. 345—369. Le Plat, iv. p. 397—405. 

19* 



222 EXTREME UNCTION. 

remedy or appeal. A long and angry contest ensued. 
The legate was infuriated by the opposition he encoun- 
tered. His colleagues disapproved of his measures ; the 
whole strength of the Imperial party was vigorously di- 
rected against him ; while on every side he met the re- 
sistance of the incensed prelates. Yet he recklessly 
maintained his ground, and endeavoured to obtain by 
threats what his wily policy had failed to accomplish. 
The bishop of Orenza presumed to say that he doubted 
the truth of the assertions contained in the obnoxious 
paragraphs. " He who doubts in a matter of faith," 
said Crescentio, "is a heretic, therefore you are one/'^s 
Taunting insults and fierce menaces awaited all who 
dared oppose him : deep-laid intrigues were employed 
to procure favourable suffrages; and there was some 
reason to fear that he would succeed, monstrous as were 
the claims which he sought to establish. The postpone- 
ment of the decree was a most opportune event for the 
Catholic church, as it saved her from the shame of a 
publicly acknowledged thraldom. But the Protestant 
will discern in this affair the natural fruits of pure and 
undisguised popery. 

The fifteenth session was held Jan. 25. In the de- 
cree passed on that occasion the postponement of the 
doctrinal articles was announced, and a hope expressed 
that the Protestants, for whose sake the delay had been 
granted, vv^ould at length repair to Trent, not obstinately 
to oppose the Catholic faith, but to learn the truth and 
acquiesce in the decrees and discipline of holy mother 
chuixh. The new safe-conduct was published in the 
form previously settled, without any regard to the re- 
monstrances and demands of the ambassadors ; and it 
was particularly observable that in guaranteeing perfect 
liberty, notwithstanding any statutes, decrees, laws, 
canons, or decisions of councils, and especially of the 
council of Constance, the infamous enactment of that 



93 Vargas, p. 434. *' The Legate has become more infuriated 
than any one else. It is his object to carry his point by threats and 
bravados." '• The Legate has acted, and still acts, as if possessed 
by an evil spirit." " The Legate insults and threatens all who op- 

Eose him. I know not how God can permit such excesses. Per- 
aps he wishes to cover us still more with shame and confusion." 
Ibid. p. 433, 436, 492. 



EXTREME UNCTION. ' 223 

assembly respecting the preservation of faith with here- 
tics was declared to be superseded "/or that time^^^^* 
an expression not obscurely intimating that the church 
of Rome still tenaciously clings to the sentiment con- 
tained in that abominable decree. An official copy of 
the safe-conduct was forwarded to the Protestant am- 
bassadors : their own opinions on it had been already 
expressed ; all they could do was to transmit it to Ger- 
many, and wait for further directions.^* 

It seems that the fathers occupied the interval of lei- 
sure they now enjoyed, partly in hearing sermons and 
attending the devotional solemnities of the church, and 
partly in intrigue. What sort of discourses were usually 
delivered before the prelates we have not the means of 
ascertaining ; but it will be confessed that there was 
little to promote conciliation and charity in the sermon 
preached by Ambrose Pelargo. His subject was the 
parable of the tares. The tares he understood to signi- 
fy the heretics, and he taught, in open contradiction 
to his text, that they should be rooted up, if it could be 
done without injury to the wheat. When complaints 
were made and the preacher was interrogated respecting 
his assertions, he boldly vindicated himself. It was his 
decided opinion, he said, that heretics ought to be exter- 
minated, by fire, by sword, by the halter, or in any 
other way in which their destruction might be safely 
accomplished : but he had taken care to employ only 
general terms, not mentioning the Protestants by name, 
and he had said nothing in contravention of the safe- 
conduct recently granted by the council. This impu- 
dent excuse was accepted, and the fellow went free.^ ^ 
Doubtless the monk's sermon expressed the feelings of 
a large proportion of the fathers at Trent. But it 
augured ill for reconciliation or union that such an out- 
rage should be committed with impunity. And small 
hopes of reform could be indulged when an office in the 
gift of the Pope was put up for sale by public auction, 
in the city of Rome; and that, too, while a general 
council was sitting, avowedly for the purpose of retriev- 

24 « Pro hac vice.'' 

25 Pallav. 1. xii. c. 15. Sarpi, 1. iv. s. 41. 

26 Sleidan, p. 392. 



2^24 EXTREME UNCTION. 

ing the lost honour of the church, by the removal of 
its manifold corruptions and abuses ! ^ ^ 

Six protestant divines arrived at Trent in the month 
of March, four from Wirtemburg (Brentius was one of 
them,) and two from Strasburg; notwithstanding the 
acknowledged deficiency of the safe-conduct they had 
ventured to the council to explain and defend their con- 
fession of faith, should the fathers give them oppor- 
tunity. They had brought v/ith them printed copies of 
their confession, which were eagerly sought after by the 
bishops and divines, much to tiie annoyance of the le- 
gate, who had contrived that very few should see it in 
manuscript, though it had been publicly presented to 
the council 2 ^ 

Various ineffectual endeavours were made by the Im- 
perial ambassadors to procure a hearing for the Pro- 
testant divines; but some excuse for delay was always 
at hand. They would have consented to any method 
of discussion which the legate might prefer ; they were 
willing to re-examine the former decrees of the council, 
or to discuss separately the articles of their confession, 
or to proceed in any other way that their adversaries 
might choose to adopt. But it had been already deter- 
mined that they should not be heard ; difficulty after 
difficulty was placed in their way, and at length it was 
so evident that there existed no sincere desire to effect 
an amicable adjustment of the differences between them, 
that the. divines resolved to return home. The Protest- 
ant ambassadors had already departed, in consequence 
of the serious aspect of political affairs, and the rumours 
of approaching war.^^ 

Charles V. had aimed a deadly blow at the civil and 
religious liberties of Germany. For many years he had 
prosecuted his favourite scheme of becoming uncon- 
trolled despot of that country. But the day of retri- 



27 Vargas, p. 531. Manners and morals were at a low ebb at 
Trent. The Imperial ambassador confesses having indulged too 
freely with the bottle ; and the Spanish bishops had taken the pre- 
caution to secure good cooks : unfortunately, they had forgotten to 
provide themselves with a physician, and they suffered for their 
neglect. Ibid. p. 509, 547. 

'^ Sleidan, p. 394. 

S9 Ibid, p. 395. Le Plat, iv. p. 542. 



EXTREME UNCTION. 225 

bution was now come. An event for which he was 
totally unprovided dissipated all his plans, and dashed 
to the ground the edifice on which he had spent so 
much time and treasure and blood, just when he ex- 
pected to lay the last stone and enjoy the reward of his 
toils. Nor could it fail to be observed that his defeat 
was the more signal, inasmuch as it was accomplished 
in such a way as deeply to mortify his pride at the same 
time that it crushed his power. By detaching Maurice of 
Saxony from the Protestant cause, he had ensured his 
former success. When that same individual, perceiv- 
ing the imminent danger of his countr}^, took up arms 
against Charles and declared himself the avenger of 
the wrongs of Germany, he who had so often valued 
himself on his skill in the arts of worldly policy was 
foiled and overreached in the sight of all the world, and 
" the wise was taken in his own craftiness.'* 

As almost every day brought fresh intelligence of 
Maurice's success, and his forces were known to be 
moving in the direction of Trent, the necessity of sus- 
pending the proceedings of the council was generally 
confessed. The cardinal of Trent wrote to the Pope 
stating that he could not answer for the safety of the 
city; and at the same time Pighino, who had presided 
since the latter end of March in consequence of the 
dangerous illness of the legate, sent to Rome for explicit 
directions how to act. At a congregation of cardinals 
it was unanimously decreed that the council should be 
suspended for two years. Still the nuncio hesitated to 
execute his orders, on account of the opposition of the 
Spaniards, who affected to disbelieve the extent of the 
danger. But before he could receive further instruc- 
tions the consternation had become so general that all 
difficulty was removed. On the 28th of April the six- 
teenth session was held, but with much less pomp than 
ordinary. No sermon was preached. Instead of the 
gospel for the day the following passage from the gos- 
pel of John was chanted, " Yet a little while, and ye shall 
see me," &c. The decree was then read, declaring the 
council to be suspended for two years, with this proviso, 
that whenever peace should be restored, whether before 
or after the termination of that period, the suspension 
should be considered at an end. Meanwhile, christian 



226 EXTREME TJNCTION. 

princes and prelates were exhorted to observe, and 
cause to be observed, within their respective kingdoms, 
dominions, or dioceses, all the decrees and enactments 
of the council. ^ ^ 

Immediately after the session the prelates separated, 
anxious to secure their personal safety by getting as far 
as possible from the seat of war. Crescentio, though 
very ill, had sufficient strength to reach Verona, where 
he died three days after his arrival. 

It was asserted that great dissatisfaction was express- 
ed at Rome on account of that part of the decree in 
which the observance of the enactments of the council 
was enjoined, but without any reference to their con- 
firmation by the Pope, which was supposed to be es- 
sential to their validity. Some went so far as to say 
that according to the canon a censure had been incur- 
red by the nuncios for infringing on the authority of 
the holy see. They alleged in their defence that the 
decree only exhorted to the observance, but did not com- 
mand it. It would have been much better, as father 
Paul observes, to confess the truth, viz. that the Pope 
had seen and confirmed every thing beforehand. 

50 Pallav. 1. xiii. c. 3. Sarpi, 1. iv. s. 50. Twelve Spanish bi- 
igfeops protested against the suspension. 



227 



CHAPTER X. 

COMMUNION IN ONE KIND, 

Abortive project of reform at Rome — Death of Julius III. — Election' 
of Marcellus II. — His death — Election of Paul IV. — Peace of 
Passau — Arrogant behaviour of the Pope — His pretended anxiety 
for reform — Proceedings of the Inquisition in Italy — State of af- 
fairs in Europe in 1559 — Death of Paul IV. — Election of Pius IV. 
— Re-assembly of the Council projected — Negotiations on that 
subject — Nuncios sent to Germany and other countries — Appoint- 
ment of Legates— Re-opening of the Council — Seventeenth 
Session — The prohibition of books considered — Historical notices 
— Eighteenth Session — Decree on prohibited books — Safe- 
conduct issued to the Protestants — Debates on the divine right of 
residence — Nineteenth Session — Arrival of the French ambas- 
sadors — their reception — Treatment of the reforming bishops — 
Twentieth Session — Debates on Communion in one kind, and 
the concession of the cup to the laity — Efforts of the Bavarian, 
Imperial, and French ambassadors to procure that privilege — Post- 
ponement of the question — Twenty-first Session — Decree ou 
communion in one kind — Observations — Decree on reform . 

It was decreed that the council should be suspended 
for two years. Ten years, however, elapsed before it 
was re-assembled. The events that occurred in the in- 
terval must be briefly detailed. 

When the Pope saw that he was delivered from the 
council, he affected to think that the best means of pre- 
venting the disquietude which the existence of such an 
assembly always occasioned in the minds of the Roman 
Pontiffs would be to set about ecclesiastical reform. — - 
With this view he appointed a committee or congrega- 
tion, composed of a large number of cardinals and pre- 
lates, to whom this important affair was entrusted. But 
the hindrances and objections that arose in the papal 
court were so great, and the opposition of interested 
persons so powerful, that this project shared the fate 



228 COMMUNION IN ONE KIND. 

of its predecessors, and was almost entirely unproductive 
of good. 3 1 

At the expiration of the term for which the council 
was suspended, a meeting of the consistory was held, 
and the propriety of summoning that assembly again 
was debated. The majority were of opinion that a dor- 
mant evil should not be roused, and that since both 
princes and people seemed to have forgotten the coun- 
cil, the best policy would be to say nothing about it. — 
To this the Pope agreed, and a profound silence was 
observed on the subject. ^2 

Julius III. died March 23, 1555. His character re- 
quires no comment. Proud, crafty, fierce, luxurious, 
dissolute and profane, he lived without honour and died 
unlamented. ^ ^ 

The choice of the conclave fell on Marcellus Cervi- 
nus, the cardinal Santa Croce, one of the former legates 
at Trent. It soon appeared that his views differed 
greatly from those of his predecessors, for he signified 
his intention to re-assemble the council as early as pos- 
sible, and avowed the conviction of his mind that the 
interests of the church would be best promoted by a 
vigorous and extensive reform, in prosecuting which he 
purposed that the luxury and pomp of the prelates 
should be effectually retrenched. In furtherance of these 
designs a congregation of cardinals was appointed, and 
the well known sincerity and uprightness of the Pontifif 
induced the belief that his would be a pure and energetic 
administration. But these expectations were disap- 
pointed by the early and sudden death of the Pope. — 
The excessive fatigue attendant on the burdensome 
ceremonies of Easter week was more than his feeble 
frame could bear. An attack of apoplexy was the result, 
and Marcellus died April 30, having enjoyed the pon- 
tificate but twenty-one days. ^ * 

31 Pallar. 1. xiii. c. 10. Sarpi, 1. v. s. 1. 

32Sarpi, at sup. s. 11. 

33 Pallav. ut sup. The cardinal is sadly perplexed with Julius's 
character, and labours hard to modify the censure he feels compelled 
to pass upon him : his concluding words are, " for his greater faults 
had the appearance of virtues, although, perhaps, the real character 
of vices." See also Thuan. Hist. 1. xv. s. 7. Wolf, Lect. Mem, 
ii. p. 638. 

31 Pallar. 1. xiii. c. Ij, Sarpi, 1. v. s. 14. 



COMMUNION IN ONE KIND. 229 

Cardinal CaraiFa was chosen to succeed Marcellus, 
and assumed the name of Paul IV. This election was 
viewed by many with great alarm. Carafia had always 
affected severe sanctity, and was equally noted for the 
austerity of his manners and his ferocious disposition. 
He had founded the order of the Theatine monks, and 
was supposed to be the sworn enemy of all indulgence 
and display ; hence the creatures of the court expected 
nothing less than a sweeping reformation. But no soon- 
er had he ascended the pontifical chair than he laid 
aside his austerity and self-denial. When he was asked 
how he wished to be served, he replied, ^' splendidly, 
as becomes a great prince." His installation was un- 
usually magnificent, and at all public solemnities he 
chose to appear with more than ordinary pomp. ^ 5 

By the peace of Passau, confirmed by the decree of 
the diet of Augsburg, ^ e the Protestants of Germany 
were not only secured from molestation, but also ac- 
quired the complete recognition and establishment of 
their religious freedom. The struggles of the preceding 
twenty-five years had issued in the erection of this bul- 
wark of their liberties, which, though it was not raised 
without great sacrifices, and the loss of much pr^ious 
blood, was worth all that it cost, and happily proved firm 
and secure. It must be confessed, indeed, that the edict 
was far from being perfect, since it included in its pro- 
visions those Protestants only who followed the confes- 
sion of Augsburg, and it may be doubted whether either 
party acted from enlightened views of the rights of con- 
science. But a great point is gained when opposing 
sects agree to let each other alone, whatever may be the 
motives by which they are influenced. Almost three 
centuries have passed away since this celebrated decree 
v/as published, and still there are those to be found who 
claim the privilege of dictation to their brethren, and 
deny to others the liberty which they demand for them- 
selves. It will be a happy time for the Christian church 
when the apostolic law shall be universally obeyed—^ 
"Let every man be fully persuaded in his own mind." 

The pontiff was excessively irritated at the result of 

35 Sarpi, ut sup. b, 15, 36 A. D. 1552—1555, 

30 



230 COMMUNION IN ONE KIND. 

the diet of Augsburg and its '^pernicious" decree, as he 
chose to call it. ^ ^ He expressed his dissatisfaction in 
the most violent manner, and even threatened the em- 
peror with excommunication, unless the decree were 
repealed. When the imperial ambassador urged the 
power of the Protestants, his master's late defeat, and 
the solemn oaths bj which he was bound to fulfil his 
engagements, the Pope replied that he would release him 
from those oaths^ aiid command him not to keep them ! 
All this was in perfect accordance with his known cha- 
racter. Few Popes have had such high conceptions of 
the dignity of their office as Paul IV. He advanced 
the most extravagant pretensions, and supported them 
with a violence and haughtiness of demeanour that 
have been seldom equalled. He claimed absolute domi- 
nation over all orders of men, civil and ecclesiastical, 
and the right to dispose of kingdoms. No prince, he 
said; should be his companion ; he would be above them 
all, and (stamping on the floor, and thus suiting the ac- 
tion to the word,) he would have them all under his 
feet. 3 8 

Paul IV. professed great concern for reform, and 
within a few months after his election had established 
a numerous congregation, consisting of twenty-four car- 
dinals, forty -five bishops, and other learned men, amount- 
ing in the whole to a hundred and fifty persons. He 
charged them to inquire into the abuses connected with 
simony, and sent notifications of his proceedings to all 
the sovereigns of Europe, that they might procure the 
assistance and advice of the universities in an affair of 
so great importance. Not indeed, he said, that he him- 
self needed 'instruction, for he understood all the com- 
mands of Christ ; but in a matter of universal concern, 
he was desirous that it should be seen that he did not 
take every thing upon himself To this he added, that 
when he had reformed his own court, and thus prevent- 
ed the application of the proverb, "Physician, heal thy- 
self," he mtended to show that simony prevailed also in 
the courts of princes, which he would take care should 
be reformed in their turn. Several meetings of the con- 
gregation were held, and various opinions expressed : 

37 Le Plat, iv. p. 569. 38 Sarpi, lib. v. s. 17. 



COMMUNION IN ONE KIND. 231 

some thoiightthat money might be taken for the use of 
the church, provided that it was not received as the price 
of an office, but from some other motive; othersjudged 
it unlawful under any pretence whatever. The Pope 
took the severest view of the subject, and designed to 
publish a bull declaring it utterly unlawful to ask or re- 
ceive a price, a present, or a voluntary alms, for any 
spiritual favour. But so many difficulties and delays 
intervened, that his resolution was never carried into 
effect. « 9 

Some of the cardinals having ventured to suggest 
that these matters should be discussed in a general coun- 
cil, he flew into a violent passion, and said that he need- 
ed no council, for he was above them all. It was ob- 
served, that though a council added nothing to the au- 
thority of the Pope, it was useful in devising the means 
of executing his designs. Whereupon he replied, that 
if there must be a council, he would have it at Rome, 
and no where else ; and that he would suffer none but 
bishops to attend it. He had always objected to Trent, 
because it was situated in the midst of heretics : it was a 
foolish thing to send some threescore bishops and forty 
divines among the mountains, and to suppose that they 
were better able to reform the world than the vicar of 
Jesus Christ, aided by all his cardinals, and prelates, 
and divines, the most learned in Christendom, who 
were always to be found at Rome in greater numbers 
than had ever assembled at Trent. He would have an- 
other council in the Lateran, and he enjoined the am- 
bassadors at his court to send information of his purpose 
to their respective masters. How far he v/as sincere 
may be justly questioned; for while he avowed this in- 
tention in public, he was engaged in intrigues that in- 
volved almost all Europe in war, and entirely precluded 
the possibihty of the projected assembly. ^ ^ 

The resignation of the empire by Charles, in favour 
of his brother Ferdinand, afforded another opportunity 
for the display of the insufferable pride and haughty pre- 
tensions of the pontiff. A meeting of the electors was 
held at Frankfort, Feb. 24, 1558, when the instrument of 

^ Sarpi, ut sup, s. 22. 

40 Sarpi, ut sup. s. 23. Pallav. I. xiii. c. 17. 



232 COMMUNION IN ONE KIND. 

Charles's abdication was laid before them. Ferdinand 
was immediately chosen as his successor, and shortly 
after solemnly installed into office. But the Pope re- 
fused to admit the validity of the election, and never 
acknowledged the new emperor. He pretended that the 
empire ought to have been resigned into his hands, and 
that the appointment of a successor rested with him 
also ; besides this, three of the electors were heretics^ and 
therefore the whole proceeding loas null and voidV^ ^ 

But the fierceness of his anger was reserved for he- 
retical pravity. The establishment of the inquisition in 
Italy was chiefly owing to his zeal. In full unison with 
the principles of that infamous tribunal, he issued a de- 
cree, (February, 1558,) by which all the ancient canons 
and edicts against heresy, of whatever age, were re- 
vived, with the censures and penalties enacted by his 
predecessors ; obsolete and forgotten laws were renew- 
ed; and all prelates, princes, kings, and emperors who 
should fall into heresy, were declared to he ipso facta 
deprived of their benefices, dominions, kingdoms, or em- 
pires, which his Holiness bestowed on the first good 
Catholic who was strong enough to lay his hands on 
them.** 2 Men smiled at the childish ravings of the old 
ihan ; but he seriously meant all he said, and those who 
were within reach of his power felt it to their cost — 
During his government the inquisitors found ample em- 
ployment ; the dungeons were crowded with prisoners, 
and the dreadful work of torture and death was plied 
with unremitting diligence. ^' The inquisition spread 
alarm every where, and created the very evils which it 
sought to allay. Princefs and princesses, priests, friars, 
and bishops, entire academies, the sacred college, and 
even the holy office itself, fell under the suspicion of 
heretical pravity. The conclave was subjected to an 
expurgatory process. Cardinals Morone and Pole, with 
Foscarari, bishop of Modena, Aloysio Priuli, and other 
persons of eminence, were prosecuted as heretics. It was 
at last found necessary to introduce laymen into the in- 
quisition, 'because,' to use the words of a contemporary 

Pallav. 1. xiv. c. 6. Sarpi, s. 37. 
42 Sarpi, s. 36. Raynald, ad An. 1558. s. 14. 



COMMUNION IN ONE KIND. 233 

writer, ^ not only many bishops, and vicars, and friars, 
but also manj^ of the inquisitors themselves, were taint- 
ed with heresy. '....Such was the frenzied zeal of this in- 
fallible dotard, that, if his life had been spared a little 
longer, the poet's description of the effects of supersti- 
tion would have been realized, 'and one capricious curse 
enveloped all.' "^^ 

The peace of Cambray (April, 1559.) restored gene- 
ral tranquillity to Europe. By one of its articles, the 
contracting parties (the kings of France and Spain) 
bound themselves to use their utmost endeavours to pro- 
cure the resumption of the council. The execution of 
their design would probably have involved them in a 
quarrel with the Pope, since it is not likely that he 
would have met their wishes, either as to the place of 
meeting or the method of procedure. But his death re- 
moved every difficulty out of the way. 

At his advanced age, (he was upwards of eighty) 
and in the shattered state of his health, which had been 
long declining, Paul was ill prepared to struggle with 
disappointment and miortification. Several events oc- 
curred about this time that deeply affected his mind, 
filled him with anxiety and alarm, and ultimately 
brought him to the grave. 

At home, the popular discontent was daily increas- 
ing. The general distress occasioned by the late 
war, and the heavy taxes with which the people had 
been burdened in order to carry it on, together with the 
violent and sanguinary proceedings of the pontiff, had 
completely alienated from him the affections of his sub- 
jects, so that he had become the object of universal de- 
testation, and only the supposed sanctity of his office 
prevented open rebellion. ^ ^ 

Abroad, there was no cheering prospect to counter- 
balance these evils. Protestantism was almost every 
where triumphant, and bade defiance to the efforts which 
had been employed for its suppression. Spain itself 
was not free from the infection, and even the household 
of the late emperor had been suspected of the taint of 
heresy. In France, the labours of Calvin and Beza, and 

43 M'Crie's History of the Reformation in Italy, p. 269, 

44 Pallav. 1. xiv. c. 9- 



20 



284 COMMUNION IN ONE KIND. 

their excellent coadjutors, had produced a very consider- 
able impression. The reformed opinions were adopted 
by the kin^ and queen of Navarre, many members of 
the legislature, and great numbers of the people. Paul 
had hoped that the king's avowed zeal for popery would 
have sufficed to check the growing evil, and indeed he 
had already commenced a course of energetic measures, 
and signified his intention to proceed with unrelenting 
severity ; but his death disappointed these expectations* 
His son and successor, Francis II. was but sixteen years 
of age, and it could not be supposed that during his mi- 
nority he would be able to carry into effect his father' s> 
plans. But no where was the defection from the Ro- 
man Catholic church so marked and extensive as in. 
Flanders. Fifty thousand persons had been put to death 
for their attachment to the Protestant faith, and still 
that faith prevailed. Added to tiiis, England was again; 
separated from the holy see by the accession of Ehza- 
beth, and Germany was farther removed than ever from-, 
re-union At a diet held at Augsburg in the early part 
of the year, Ferdinand had made a last effort to restore 
the Protestants to the bosom of the church, by again 
urging them to yield submission to a general council, 
should one be convened. But tiiey steadfastly refused 
to obey the decrees of such an assembly, imless on the con- 
ditions which had been repeatedly proposed in former 
years, and as often rejected by the Roman pontiffs. The 
emperor knew that it would be useless to refer such pro- 
positions to the Pope; he therefore confirmed the peace 
of Passau and the proceedings of all subsequent diets, 
and thus finallv settled this lono^-aoritated contro- 
versy.4 5 

Such was the state of affairs in 1:559. It was- con- 
templated by Paul with much apprehension and con- 
cern. He saw enemies on every side — he had no friends. 
Worn out with grief and vexation, he found death fast 
approaching, and summoned the cardinals to his bed- 
side. But it was not to give utterance to pious emo- 
tions, nor to discourse on the solemn truths and realities 
of religion. His last breath was spent in commending 
to their attention the office of the holy inquisition, as 

45 Pallav. ut sup. Sarpi, 1. v. s. 40. 



COMMtTNION IN ONE KIND, 235 

their best defence against prevailing heresies. Thus he 
died, Aug. 18, 1559. No sooner was his death an- 
nounced, than the populace rose in tumultuous fury, 
forced open the prison of the inquisition, liberated all 
the prisoners, burned the building to the ground, pulled 
down the Pope's statue, which he had set up only three 
months before, broke off its head and right hand, and 
after having dragged the head through the city with 
every mark of ignominy, threw it into the Tiber. They 
carried their indignation so far, that the very name of 
Caraffa was proscribed, and the venders of earthenware 
who were accustomed to cry in the streets, bichierij ca- 
raffe^ (cups, pots,) were compelled to change the latter 
word for another (ampolle,) though less proper. The 
cardinals saw that it was impossible to quell the storm, 
and judged it best to let it spend its fury. They waited 
eight days beyond the usual time for this purpose, and 
then went into conclave to elect a new Pope.^ ^ 

The intrigues of opposing parties protracted the elec- 
tion till Christmas-daj^, when cardinal de Medici was 
chosen, and assumed the name of Pius IV. Agreeably 
to resolutions which had been passed by the cardinals 
before proceeding to the election, he immediately de- 
clared his intention to acknowledge Ferdinand as em- 
peror of Germany, and to convene a general council as 
quickly as possible. ^ "^ He also professed great concern 
for reform, and directed the cardinals to inquire into all 
alleged abuses, and point out suitable remedies. But 
these professions speedily evaporated and vanished. 

Like his predecessors in the papal chair, Pius IV. 
cherished mortal hatred against all dissidents from the 
Romish faith, and was by no means scrupulous in the 
choice of preventing or exterminating measures. Like 
them also, he dreaded a council, unless controlled and 
directed by himself, and consequently divested of all 
freedom. For this reason, hoping to divert the minds 
of men from that hated subject, by lighting up the flame 
of general war, he proposed to the French King a cru- 
sade against Geneva, the residence of Calvin and nursery 

46 Pallav. ut sup. Sarpi, ut sup, s. 46. 

47 Le Plat, iv. p. 612. 



236 COMMUNION IN ONE KIND. 

of the reformed faith.* « When this proposition was 
rejected, he began to consult in earnest with the cardi- 
nals respectnig the convocation of a council, or rather 
the resumption of that which had already met twice at 
Trent. But he was resolved not to suffer the former 
decrees of that assembly to be re-examined, or called 
into question ; in order to which, it was decided that it 
should be considered as a '' continuation" of the pro- 
ceedings at Trent and that those subjects only should be 
discussed which were then left unsealed. The Pope's 
intention was communicated to the foreign ambassadors 
at an extraordinary meeting called for the purpose, at 
which his Holiness addressed them at great length, and 
concluded by expressing his conviction that no benefit 
would result from the council, unless the Catholic prin- 
ces would form a general league to execute its decrees 
by force of arms. ^ ^ 

The sovereigns most interested were the kings of 
Spain and France, and the emperor of Germany. When 
the intelligence reached them, they severally communi- 
cated to the Pope their opinions and wishes. The king 
of Spain readily acquiesced in the views of his Holiness. 
The king of France received the intimation with much 
pleasure, but strongly objected to Trent, and suggested 
Constance, Treves, Spire, Worms, or Haguenau, as 
much more convenient, both for his subjects and the 
Germans ; neither would he consent that it should be 
considered as a continuation of the former meeting, but 
required that it should be entirelj^ a new council : on no 
other terms could he anticipate the submission of the 
Protestants in his kingdom. Along memorial was sent 
by the emperor, in which, besides alleging the same ob- 
jections as had been advanced by the king of France, 
he stated that he could not answer for the German 
princes and states, whose views and intentions could 
only be known by summoning a diet ; and that even 
with regard to his hereditary dominions, he had no hope 
of procuring subjection to the council, unless the use of 
the cup and the marriage of the priests were conceded, 
and a thorough reform accomplished. ^ « 

48 Sarpi, ut sup. s. 53, 54. Thuan. Hist. 1. xxvi. s. 16. 

49 Sarpi, ut sup. s. 55. Pallav. I. xiv. c. 14. 

50 Pallav. 1. xiv. c. 13. Sarpi, 1. v. s. 56. Le Plat, iv. p. 626—637, 



COMMUNION IN ONE KIND. 237 

Intelligence received from France quickened the tardy 
steps of the pontiff. He was assured that the state of 
rehgion in that country required prompt and decisive 
measures, and that it would be impossible to prevent 
the meeting" of a national council, unless the projected 
assembly of the prelates of Christendom shortly took 
place. Having succeeded in removing the objections 
that had been raised against Trent, he resolved to make 
immediate arrangements for the opening of the council. 
On the 24th of November, 1560. he went in solemn 
procession attended by the cardinals and all his court 
from St. Peter's to the church of Minerva, and cele- 
brated the mass of the Holy Ghost for the success of 
the undertaking. Five days after, the bull of convoca- 
tion was issued. That document had been composed 
with great care, in order to avoid expressions that might 
be offensive to any of the sovereigns and states whom it 
concerned ; but it was sufficiently clear that though the 
word " continuation" was not used, the Pope meant it 
to be understood, and thus, in the very onset, ail inten- 
tion of conciliating the Protestants was publicly dis- 
avowed, in opposition to the knowm wishes of the empe- 
ror and the king of France. ^^ The latter died before 
the bull could reach him, and was succeed by his bro- 
ther, Charles IX. then only eleven years old. When it 
was perceived that the repeated demands for a new 
council had not been complied with, but that, on the 
contrary, the former decisions at Trent were evidently 
sanctioned and confirmed, negotiations with the Pope 
and the emperor were immediately commenced, in order 
to the removal of this difficulty, which, as far as the 
Protestants were concerned, was known to be insuper- 
able. On the other hand, there was sufficient ambiguity 
in the language of the bull to awaken the suspicions of 
the king of Spain. He saw that the continuation of the 
council was not actually expressed, and feared that there 

51 Pallav. ut sup. c. 17. Sarpi, 1. vi. s. 4. At this very time, 
when the final decisions of the church of Rome on several articles 
of faith were yet to be promulgated, the Pope required of all prelates, 
before they entered into office, subscription to a creed in which all 
the peculiarities of popery were contained, expressed even more 
strongly than in that celebrated confession which bears his name* 
Le Plat, iv. p. 647. 



238 COMMUNION IN ONE KIND. 

was some concealed intrigue to prevent it : in conse- 
quence, he declined doing any thing till his doubts were 
removed. Ultimatelj'-, all parties were satisfied or si- 
lenced ; but the pontiff as usual, gained his end, and 
made no concessions. -^ 2 

The Pope spared neither pains nor expense in an- 
nouncing the convocation of the council, and inviting 
the several states of Europe to assist at its deliberations. 
He determined, if possible, to have an assembly on a 
scale suited to the grandeur of the Roman see, and he 
was equally resolved to procure an obsequious subjection 
to his own will, and to make use of the council as the 
instrument of accomplishing his purposes and forward- 
ing the plans of his ambition. In accordance with 
these views, he exerted himself to the utmost to obtain 
the countenance of the ruling powers of Christendom, 
and secure a numerous attendance of prelates and di- 
vines well affected to the interests of the papacy. In 
ddition to his communications with the sovereigns be- 
fore mentioned, whose co-operation was first and chiefly 
desirable, he wrote to the kings of Denmark, Norway, 
Sweden and Poland, to all the German states, and 
even to the Czar of Muscovy and the emperor of Abj's- 
sinia.53 He sent the abbot Martinenghi to the queen 
of England, in the vain hope of persuading her to ac- 
knowledge the council. But Elizabeth would not per- 
mit the papal envoy to touch the shores of this country, 
although the Spanish ambassador employed all his in- 
fluence to obtain her consent. If a free council were 
convened, her majesty said that she would send thither 
fit representatives of the English church : as for the ex- 
pected assembly at Trent, she well knew that there 
would be no freedom in its proceedings ; and she did 
not scruple to avow her fears, that the real object of the 
abbot's mission was very different from his pretended 
one, and that his chief purpose was to excite her Roman 
Catholic subjects to rebellion. Experience had furnished 
just grounds for this suspicion. ^^ 

52 Pallav. 1. XV. c. 2. Sarpi, 1. v. s. 65, 66. Le Plat, iv. p. 668— 
674. 

53 Raynald. ad An. 1560. s. 70—78 ; An. 1561. s. 1—6, 63, 64, 
Le Plat, iv. p. 617, 625, 666—668, 678. 

54 Pallav. 1. XV. c. 7. Le Plat. iv. p. 623. 



COMMUNION IN ONE KIND. 239 

Two nuncios were appointed to visit the numerous 
princes and states of Germany — Zechariah Delphino 
and James Commendon. Having waited on the empe- 
ror (January, 1561,) they proceeded to Naumburg*, 
where a meeting of the Protestant states was to be held. 
There were assembled on that occasion the elector of 
Saxony, the elector Palatine, the dukes of Naumburg 
and Wittemburg, the marquis of Baden, and other 
princes, together with several ambassadors. The nun- 
cios were admitted to a public audience, delivered the 
Pope's letters, and addressed the assembly, strongly 
urging the reception of the council. ^ ^ Three clays after 
a deputation was sent to them, with the following an- 
swer : — That the princes of Germany greatly wondered 
at the boldness of the Pope in sending an embassy to 
them, since he could not possibly be ignorant of their 
separation from the church of Rome thirty years before 
— a separation w^hich was not grounded on slight rea- 
sons ; that they should not obey the papal requisition to 
attend the council, not acknowledging the authority by 
which it was convened ; and that it was not to be borne 
that he should be appointed arbiter of the controversies 
and discord then existing, who was himself the fountain 
and origin of them all, and that the criminal should 
usurp the judge's office. For who had not heard of the 
violent and wicked dealings of the Roman pontiffs — 
their attempts to sow divisions among nations for their 
own emolument — their cruel treatment of such as op- 
posed the errors and superstitions of popery — their open 
resistance of the pure truth of the gospel — their con- 
stant refusal to sanction any effectual reform — and the 
specious pretences by which they sought to conceal or 
justify the most notorious corruptions and crimes ? As 
for themselves, they acknowledged no other earthly sove- 
reign than the emperor, and judged that to him be- 
longed the power and right of convening a general coun- 
cil : to his ambassadors they would state the reasons of 

55 The nuncios had scarcely left the meeting a quarter of an hour 
when the Pope's letters were returned to them. The princes had 
not observed when the letters were presented, that the pontiff had 
addressed them as his " beloved sons ;" they owned him not as 
their spiritual father, and therefore could not receive any comrau* 
nication from him with such a superscription. 



240 COMMUNION IN ONE KIND. 

their conduct ; but with the Pope they were determined 
to have no communication whatever. To this address 
Commendon replied with much warmth. He indig- 
nantly repelled the accusations brought against the holy 
see, expatiated on the Pope's deep concern for the peace 
and purity of the church, asserted his absolute supre- 
macy, and inveighed bitterly against the reformers, re- 
proaching them for their want of unity, and the almost 
innumerable divisions of sentiment found among their 
jarring sects. Scarcely a house, he said, was free from 
religious discord. Husbands and wives, parents and 
children, disputed about the meaning of scripture : and 
even women and boys presumed to intermeddle with 
sacred things. Far wiser and better would it have been 
had they followed the example of the apostle Paul, who 
submitted his opinions to the judgment of the apostolic 
council, lest, as he himself affirmed, he should run, or 
had run in vain. But since they refused to accept the 
invitation now given them, the holy father, having dis- 
charged towards them the duties of his paternal relation, 
and done all in his power to restore his wandering and 
rebellious sons, could only say, in the words of the Sav- 
iour, " How often would I have gathered thy children," 
&c. This harangue produced no effect : the states re- 
solved that they would not acknowledge the council, 
unless the former decrees were re-examined, and the 
right of suffrage granted to the Protestant divines ; 
conditions which they had good reason to believe would 
not be granted at Rome. ^ ^ The wisdom of this resolu- 
tion cannot be disputed. 

On leaving Naumburg, the nuncios separated ; Com- 
mendon being appointed to Upper, Delphino to Lower 
Germany. The former visited the elector of Branden- 
burg, the dukes of Brunswick and Cleves,the archbishop 
of Cologne, and many other princes and prelates ; his 
success was various, some receiving, some rejecting the 
council. Then he traversed Belgium, publishing the 
council every where. From Saxony he would have 
crossed over to Denmark, but the king of that country, 
a zealous friend of the reformation, refused admittance 

56 Pallav. 1. XV. c. 2, 3, 4. Sarpi, L v. s, 64. Le Plat, iv. p. 679 

-687. 



COMMUNION IN ONE KIND. 241 

to any agent of the Pope. Commendon spent the whole 
year in attending to the duties of his mission, and did 
not return to Rome till March, 1562. Delphino met 
with Httle encouragement in lower Germany. The free 
cities, Strasburg, Nuremburg, Frankfort, Augsburg, and 
others, refused submission to any council called by the 
Pope. Even Roman Catholic prelates were very luke- 
warm and indifferent. They promised unqualified obe- 
dience, it is true ; but some pleaded their age, others 
their bad state of health, and few would engage to leave 
their dioceses to attend the council. About the same 
time a nuncio was sent to Switzerland, where nine can- 
tons accepted the papal bull ; the remaining five refused. 
"Thus," observes Pallavicini, "there was much seed 
sown, but a small harvest : nevertheless," he adds, "this 
was not the fault of the sower, but of the soil." ^ "^ 

While the nuncios were thus engaged, the Pope's at- 
tention was fully occupied in making the necessary pre- 
parations for the opening of the council. His first care 
was to select suitable legates. Hercules Gonzaga, car- 
dinal of Mantua, Stanislaus Osius, bishop of Varmia, 
and cardinals Seripand and Simonetta were appointed 
to that office. ^ ^ Full power was given them to preside, 
direct, and manage, in the name and on the behalf of 
the pontiff; and authority also to grant indulgences to 
all who should attend their entry into Trent, and offer 
prayers for the success of the council. Massarelli was 
re-appointed secretary. ^ ^ 

The legates Gonzaga and Seripand entered Trent 
April, 16, 1561, but they found only nine prelates there. 
It would have been manifestly ridiculous to open the 
council with so small a number, and sereral circum- 
stances combined to delay that event till nearly twelve 
months beyond the time first fixed, ^o Towards the 

57 Lib. XV. c. 9. 

58 James Dupuy, cardinal of Nice, was also appointed, but he was 
prevented by illness, from undertaking the office. 

59 Pallav. ut sup. c. 11. Le Plat, iv. 697. 

60 The king of Spain did not accept the bull till Juna. The 
French prelates were prevented leaving France by the astonishing 
progress of the Reformation, requiring personal and unremitting 
attention to their dioceses. The state of that country perplexed the 
Pope not a little. He wrote to the king, strongly urging him to ex- 
terminate the heretics '' by fire and sword *," but the government had 

21 



242 COMMUNION IN ONE KIND. 

latter end of the year the Pope made final arrangements 
for the commencement of proceedings. Determined to 
prevent if possible, any ill consequences to the Roman 
see, he furnished the legates with a bull, giving them 
power to transfer the council to any other place, should 
circumstances render such a measure desirable. He 
procured resolutions to be passed in the consistory, re- 
stricting the election of the Pope to the cardinals, in 
the event of a vacancy occurring while the council was 
sitting. Voting by proxy was prohibited. Another 
legate was appointed, cardinal Al temps, the Pope's 
nephew ; and a congregation of cardinals was establish- 
ed, as on former occasions, to superintend and manage 
the affairs of the council. Prayer and fasting were 
again decreed, and ample indulgences promised to those 
who should observe the decree : the Pope himself went 
in procession, bareheaded and on foot, attended by his 
court, to celebrate high mass for the success of the un- 
dertaking. And having been informed that some of the 
prelates who had already arrived were disaffected, that 
is, inclined to oppose his arbitrary measures, ^ ^ he col- 
lected together a number of Italian bishops, appointed 
them salaries of twenty-five crowns a month, and up- 
wards, and sent them immediately to Trent, to support 
and defend his interests by their votes. ^^ 

Simonetta entered Trent, December 8, and found 
ninety-two prelates assembled there. ^^ Hq ^r^s the 
bearer of a letter from the Pope, directing the legates 

resolved to adopt milder measures, severity having been already 
tried in vain. A long and fruitless conference between the Roman 
Catholics and Protestants took place, at a meeting held at Poissy, 
(August and September, 156 J . ) At the same meeting some reform - 
ing enactments were passed : bishops were enjoined to reside in their 
dioceses, and to preach ; priests were required to explain the gospel 
to the people, and to repeat the Lord's Prayer, the Creed, Ave Maria, 
and the Decalogue, in the vulgar tongue ; strict discipline was al- 
so enforced. The French ambassador at Rome received instruc- 
tions to apply to the Pope for the use of the cup to the laity, and 
permission of marriage to the priests; whereat his Holiness was 
highly indignant. A history of the reformation in France is still a 
disideratum. Le Plat, iv. p. 713 — 717, 733. Du Pin, Cent, xvi^ 
book 3. c. 13. Pallav. 1. xv. c. 14. 

61 " Infectez de mauvaise humeur " 

62 Le Plat, iv. p. 721—724, 739—751, 753-755. 

63 Osius had been there since August 20. 



COMMUNION IN ONE KIND. 248 

to prepare for the opening of the council as soon a® 
possible. The 18th of January, 1562, was the daj 
appointed. In the interval an admonition to the pre- 
lates was written and circulated by the legates, earnestly 
recommending a pious and discreet deportment, silent 
reverence in the exercise of public worship, and absti- 
nence and sobriety in their manner of living. ^ * 

On Sunday, January 18, the first session under Pope 
Pius IV., or seventeenth from the commencement, was 
held. After mass and a sermon, the bull of convocation 
was read. Four other bulls or briefs were also pro- 
duced: the first contained the Pope's instructions to the 
legates; in the second and third he gave them authority 
to grant licenses to the prelates and divines to read he- 
retical books, and to receive privately into communion 
with the Romish church any persons who might abjure 
their heresies ; by the fourth he regulated the order of 
precedence among the fathers, some childish disputes 
having already arisen among them on that account. 
The decree was then read by the secretary, setting forth 
that the council was then assembled to discuss such 
measures as the legates and presidents should propose^ 
and which might be adapted to alleviate the calamities 
of the times, settle religious controversies, restrain de- 
ceitful tongues, correct depraved manners, and promote 
the true peace of the church. On the suffrages being 
collected, the archbishop of Granada and three other 
Spanish prelates recorded their dissent from the clause 
in which the legates had artfully secured to themselves 
the sole right of proposing the subjects of debate, and 
thus made themselves absolute masters of the assembly. 
They said, and very justly, that the expression in ques- 
tion was unusual, unnecessary, and ill suited to the 
times ; that a disgraceful restriction was thereby laid on 
the council, and that the papal bull by which the de- 
cree ought, to have been framed, contained nothing to 
justify it. But they constituted a very small minority, 
for there were present one hundred and six bishops, 
chiefly Italians, four abbots, and four generals of orders, 
besides the duke of Mantua and the legates. ^ ^ 

€4 Pallav. 1. XV. c. 15. 
f ^5 Pallav. 1. XV. c. 16. Sarpi, 1. vi. s. 3. Seripand augured fa^ 



244 COMMUNION IN ONE KIND. 

A new subject was introduced to the fathers after the 
session. It was the question of prohibited books. Va- 
rious efforts had been made at different times to prevent 
the circulation of the works of presumed heretics, it 
being* sometimes much easier to punish an author and 
suppress his book, than to answer his arguments. Se- 
veral of the emperors had prohibited the publications of 
the heterodox of their times, and inflicted penalties on 
those who purchased, possessed, or read them ; but no 
systematic or general measure was adopted till the rise 
of the reformation. The revival of literature, and the 
invention of the art of printing, effected a wonderful 
change in society ; books multiplied with unexampled 
rapidity, and were eagerly read. The appetite for men- 
tal food being once excited, the necessity of a constant 
supply became obvious; nor was it difficult to make 
adequate provision. A powerful stimulus was operating 
on the human mind, and with a force so great, that no 
subject, sacred or secular, was left untouched, and in a 
short time there were as many writers as formerly there 
had been readers. ® ^ This altered state of things was 
viewed by the Roman pontiffs with deep and melancholy 
interest. They saw that a mighty engine of attack was 
brought to bear on the system of iniquity, and that it 
would work with tremendous effect. Every thing con- 
nected with themselves and their proceedings would be 
openly exposed and freely canvassed. The darkness 
and secrecy in which their nefarious deeds had been 
perpetrated would conceal them no longer. The tide of 

vourably for the council, because January 18, the day of the session, 
was the festival of St. Peter's chair, and also St. Prisca's day. 
Pius IV. was cardinal of St. Prisca when he was elevated to the 
p'^pedom. These coincidences led Seripandto infer that Peter's suc- 
cessor would derive much advantage from the council — "ut prisca 
redeat fides, et prisca religio." '^ when the ancient faith and the an- 
cient religion should be established.'^ His holiness was as much 
pleased with the good omen as the legate. Le Plat, v. p. 17.1 

66 Speaking of printing, John Fox says — " Hereby tongues are 
known, knowledge groweth, judgment increaseth, books are dis- 
persed, the scripture is seen, the doctors be read,, stories be opened, 
times compared, truth discerned, falsehood detected, and withfinger 
pointed, and all through the benefit of printing. Wherefore I sup- 
pose, that either the Pope must abolish printing, or he must seek a 
new world to reign over; for else, as this world standeth, printing 
doubtless will abolish him." Acts and Monuments, vol. i. 803. Ed. 
1684. 



COMMUNION IN ONE KIND. 245 

knowledge was setting in with irresistible force ; no hu- 
man power could stop it. What was to be done ? One 
method only seemed feasible. If the press could not be 
destroyed, it might possibly be controlled. This policy 
was adopted by the fifth council of Lateran, (A. D. 1515) 
which ordained that no books should be printed without 
being examined and approved by the master of the sa- 
cred palace at Rome, the inquisitor, or the bishop of the 
diocese in which the printer lived. Disobedience ex- 
posed the offender to excommunication. But this had 
no effect on Protestant presses. It was requisite that 
something should be done to prevent Roman Catholics 
from reading pubHcations issued by their opponents, and 
this object could not be accomplished but by printing 
indexes or catalogues of such works. The most com- 
plete that had yet appeared was sent forth by Paul lY. 
in 1559. A decree accompanied it to the following 
effect: that if any one should dare to buy, sell, print or 
cause to be bought, sold, or printed, any of the works 
therein mentioned — or should borrow, give, receive, or 
possess them, he should incur the awful penalty of ex- 
communication. Then followed a list of sixty-one pro- 
hibited printers, whose presses were interdicted, with 
equal severity. ^ "^ Still the evil was not exterminated, 
and new works being published from time to time, no 
index could be long complete, but must require frequent 
revision and enlargement. 

Several meetings were held before the fathers came 
to a decision. Although there was no division on the 
main question, they differed with regard to the means of 
effecting the object. Some thought that the late pon- 
tiff's index was both faulty and defective, and that, it 
needed a careful revisal. The archbishop of Granada 
recommended that the work should be entrusted to the 
universities of Bologna, Paris, Salamianca, and Coim- 
bra. Others advised to call in the assistance of those 
who had prepared Paul the Fourth's Index, and sug- 
gested that it would be unnecessary to read the works of 
acknowledged heretics, which might be forthwith con- 
demned : only books of doubtful tendency required ex- 

67 Mendham's " Account of the Indexes, both prohibitory and 
expurgatory^of the Church of Rome/' p. 21 — 25. 

21* 



246 COMMUNION IN ONE KIND. 

amination. The general of the Eremites recommended 
a scrupulous care in distinguishing the good from the 
evil, since it would be discovered that many volumes 
containing here and there a hurtful sentence, were other- 
wise well adapted for instruction ; a suitable expurgation 
would restore them to the public, fitted for use. In the 
issue, however, all acquiesced in the opinion of the 
patriarch of Jerusalem, namely, that the proposed mea- 
sure, though difficult of execution, would be fraught 
with advantage to the church, and that the best plan 
would be to place the whole business in the hands of a 
committee, to be appointed by the legates. ^^ 

The eighteenth session was held February 26. A 
papal brief was read, authorizing the council to prepare 
a catalogue of prohibited books; this expedient was 
adopted by Pius, lest it should be said that the council 
was superior to the Pope, which the proposed revision 
of Paul the Fourth's index would seem to imply. The 
decree adverted to the wide dissemination of pernicious, 
i e. heretical books, and the importance of interfering to 
avert the dangers to which the souls of men were ex- 
posed thereby, and separate the tares from the wheat. 
Then, in a strain of affected tenderness and compassion, 
the dissidents from the Romish communion were invited 
to the council, and exhorted not to harden their hearts, 
nor seek to please themselves, but to listen to the whole- 
some admonitions of the church, and turn at her re- 
proof. A committee was subsequently appointed by the 
legates, to prepare the catalogue of prohibited books : 
the result of their labours will appear in the sequel. ^ ^ 

At the request of the emperor, the discussion of doc- 
trinal points had been postponed, to give time for the 
arrival of the Protestants, whom he hoped to persuade 
to attend the council ; that hope, however, proved fal- 
lacious, for the experience of past years afforded no 
encouragement to the friends of scriptural truth and 
religion, and warned them to place no reliance on any 
assembly controlled by the Pope. In compliance with 
the imperial wishes, the propriety of issuing a safe-con- 
duct was discussed. Thomas Stella, a Dominican, ob- 

68 Pallav. 1. xv. c. 19. Sarpi, 1. vi. s. 5. 

69 Pallav. 1. XV. c. 2h Sarpi, I. vL s. 9. 



COMMUNION IN ONE KIND. 247 

jected to it altogether. The heretics, he said were 
treacherous foxes and venomous vipers, and it would be 
a most dangerous indulgence to suffer them to come near 
the council. Some feared that so many would take ad- 
vantage of the permission, that the fathers would be 
overwhelmed by numbers, and perhaps exposed to vio- 
lence. The archbishop of Granada remarked,that while 
he acknowledged and lamented the deep depravity of 
the heretics, he trusted that they would come to the 
council as to a salutary laver, where the foxes would 
wash away their treachery, and the vipers their venom ; 
he advised that the safe-conduct to be issued should be 
an exact copy of that granted to the Germans in the 
fifteenth session, with an additional clause, extending 
the privilege to other nations. His advice was followed : 
the safe-conduct was published March 8, and copies 
transmitted to the European sovereigns.''^ But the 
German Protestants had already decided the question, 
and promulgated their reasons for rejecting the coun- 
cil. ''i 

The legates had resolved to take the whole question 
of reform into their own hands. The management of 
this business was confided to Seripand, who was assist- 
ed by a select committee of prelates, privately appointed 
by himself and his colleagues. Twelve articles were 
presented to the fathers for discussion, but they were re- 
ceived with little satisfaction. The bishops had thought 
to explore the length and breadth of papal abuses, but 
they now saw that a very slight and insufficient reform 
was intended, and could not refrain from expressing their 
discontent. In fact, the conduct of the legates began 
to be viewed with jealous distrust ; persevering oppo- 
sition to their measures was not obscurely threatened : 
they beheld the gathering storm with apprehension and 
dismay. 

Of the twelve articles, the first and the last were the 
most important ; that relating to ecclesiastical residence, 
this to the abuse of indulgences. When the debates 
commenced, the patriarch of Jerusalem observed that 
the question of residence had been discussed before, and 

70 Pallav. 1. xvi. c. 1. Sarpi, ut sup. s. 10, 
^1 Le Plat, V. p, 48-76. 



24B COMMUNION IN ONE KIND. 

that two remedies had been proposed for the evil which 
was so generally complained of, viz. the infliction of 
heavjT- penalties on non-residents, and the removal of 
impediments to residence. With regard to the first, the 
council had already done all that was necessary, and 
had made good progress in the second : nothing now 
remained but to perfect the measures that were then 
begun. But the archbishop of Granada was of a differ- 
ent opinion. He reminded the fathers, that another 
and more effectual remedy had been proposed at the 
former meetings of the council — the declaration of the 
divine right of residence ; that it had been discussed 
at great length, and would have been decided but for 
the unfortunate interruption of their proceedings. He 
regarded this as the only true and lasting cure for the 
disease, and strongly urged its adoption. 

A violent and protracted contest followed. The ques- 
tion thus mooted became the rallying point of the 
opposing parties. On the affirmative side were the 
Spanish bishops, some few Italians, and all who sin- 
cerely wished for reform. On the negative appeared 
the larger portion of the prelates of Italy, and the hired 
creatures of the Pope, supported by the influence of 
the legates. Eleven congregations were held previous 
to any attempt at decision; during which time the 
council exhibited scenes of the most disgraceful tumult, 
and the sober dignity of theological debate was ex- 
changed for the noise of passion, and the fury of con- 
tentious zeal. When order v/as sufficiently restored, 
the votes v/ere collected. The numbers were — for the 
declaration of the divine right, sixty-six — against it, 
thirty-three; besides thirty-eight who gave their suf- 
frages on the negative side, with this qualifying clause, 
*' unless the Pope be first consulted.'"^^ Thus stated, 
the numbers appear to be almost equally balanced ; bat 
a large majority would have declared themselves on the 
affirmative side, could they have ascertained that the 
Pope would consent. Their opponents were chiefly 
Itahans. Of this circumstance his Hohiiess was fully 
aware, and he could not but perceive that the spirit of 

72 These debates are related at length by the historians of tho 
council, but would be uninteresting to modern readers. 



COMMUNION IN ONE KIND. 249 

reform was extensively diffused among the bishops. An 
opinion pretty generally prevailed, that the alarming 
growth of Protestantism could only be checked by an 
effectual restoration of ecclesiastical discipline, and that 
the former enactments of the council were trivial, inade- 
quate, and fruitless. The prelates openly avowed their 
intentions; they said that nothing effective could be 
accomplished till the court of Rome itself was reformed, 
and they even purposed to make the attempt, taking as 
the basis of their measures the memorable ''advice" 
given by the committee of cardinals to Paul III. 

The legates despatched a trusty messenger to Rome, 
who took with him a scheme of reformation, comprised 
in ninety-five particulars, and containing the substance 
of the bishops' demands. In the letters which he 
brought back with him, the Pope warmly expressed his 
indignation at the conduct of the opposition bishops,*^* 
admonished the legates to suffer nothing to be done that 
would be detrimental to his prerogatives or imply his 
inferiority to the Council, and directed them to suppress 
the question of residence, if possible, or at any rate to 
defer the final decision to an indefinite period. To neu- 
tralize the expected opposition of the French bishops, 
who were supposed to be extremely zealous for reform, 
all the prelates then at Rome were collected and sent to 
Trent, the poor being bribed by pensions, and the rich 
by promises. Visconti, bishop of Vintimilli, was com- 
missioned at the same time as nuncio extraordinary, and 
despatched to the council, in order to v/atch the pro- 
ceedings of the legates and the conduct of the bishops, 
and forward accurate reports of every thing that trans- 
pired ; in a word, to perform the office of a vigilant and 
active spy.^* 

At the nineteenth session, held May 14, nothing had 
been done, as the French ambassadors were shortly ex- 
pected, and had written to the legates, to request the 
postponement of any decree till their arrival. They 
reached Trent a few days after. M. de Lanssac, who 
had recently been at Rome as ambassador extraordinary 
to the Pope, Arnold du Ferrier, president of the par- 

73 Le Plat, V. p. 165. 

74 Pallav. 1. xvii. c. 4, 8, Sarpi, I. vi. s. 15, 18--20. 



250 COMMUNION IN ONE KIND. 

liament of Paris, and Guy Faur de Pibrac, chief justice 
of Toulouse, were the chosen representatives of Charles 
IX. on this important occasion. They were tried men, 
of commanding talents, and a bold, free spirit, who 
were accustomed to cringe to none, nor would ever he- 
sitate to declare their sentiments, however obnoxious or 
unpalatable they might be in any quarter. Their first 
impressions on reachmgthe seat of the council, maybe 
gathered from the language used by Lanssac, in a letter 
written the day after his arrival to De Lisle, the French 
ambassador at Rome. He expressed his fear that little 
advantage would be derived from the assembly, unless 
the Pope would suffer the deliberations and votes of the 
fathers to be entirely free, and no more se7id the Holy 
Spirit in a travelling bag from Rome to Trent !'^ ^ The 
phrase was homely, but the description was just, and 
the ambassador's pleasantry exhibited an accurate view 
of the manner in which the decisions of the council 
were commonly framed. 

On the 26th of May, the ambassadors were admitted 
to a public audience, at a general congregation. Pibrac 
addressed the fathers in a long and powerful speech, 
which was heard with great impatience by the legates 
and their adherents. He described the miserable con- 
dition of France, torn by intestine religious contention, 
and bleeding, as it were, at every pore. Relief and cure 
were sought at their hands; if they failed, the case was 
desperate. He reminded them, that as their undertaking 
was of the most important and serious character, it par- 
ticularly exposed them to the machinations of the great 
adversary, who would strive to the utmost to turn them 
aside from the honourable career of reform, by magni- 
fying the difficulties and sacrifices inseparable from such 
a course; and he dwelt at great length on the advan- 
tages that would accrue from preserving their freedom 
inviolate, and stoutly resisting all attempts to interfere 
with their just authority. In a subsequent interview 
with the legates, the ambassadors apologized for the 
continued absence of the French bishops, very few of 
whom were yet at Trent ; the doctrines of the reforma- 
tion were making such progress, that they considered it 

75 Le Plat, V. p. 169. 



COMMUNION IN ONE KIND. 251 

extremely dangerous to leave their sees. They also 
strongly solicited a declaration, to the effect that the 
council was an entirely new one, and not a continua- 
tion of the former sittings. The legates accepted the* 
apology, but evaded the request ' ^ 

The arrival of the French ambassadors was hailed 
with much pleasure by the reforming party, who greatly 
needed their patronage and assistance. They were sub- 
jected to continual reproach, mortification and insult. 
The crooked dealings of the legates excited their suspi- 
cions, and inflamed their indignation. They knew and 
felt that the council was not free : forty prelates, pen- 
sioned by the Pope, were already at Trent, and more 
were expected. If they followed the dictates of their 
consciences, they were stigmatized as turbulent spirits, 
and persecuted in every possible way. Angry letters 
were sent from Rome, to terrify them into compliance 
with the Pope's will. They were treated as movers of 
sedition, and charged with aiming at the subversion of 
the holy see. The legate Simonetta had a number of 
bishops under his control, to contradict and browbeat 
every free speaker, and bear him down by clamour; 
while, on the other hand, the partisans of the pontiff 
were caressed and rewarded. "^ '^ There was reason to 
fear that no real amendment in things ecclesiastical 
would be allowed ; for though the Pope affected great 
concern for reform at Rome, he was extremely unwilling 
that any thing of the kind should be originated at Trent, 
and did not conceal his displeasure at the conduct of 

76 Pallav. 1. xvi. c. 11, 12. Sarpi, 1. vi. s. 24. Le Plat. v. p. 175 
—184. 

77 Thirty-one bishops, chiefly Italians, who had voted on the affir- 
mative side of the question of residence, finding in what light their 
conduct was viewed at Rome, v/rote an apologetical letter to the 
Pope. It was couched in a strain of abject and servile flattery. 
They entreated his Hohness to believe that their votes were given 
conscientiously, and that they had no intention to infringe on his 
rights, having in fact supposed that he himself held the same opinion 
as they had expressed. They hoped he would indulge no suspi- 
cions respecting them, and assured him that they were willing to 
make any sacrifice for the honour and advantage of the apostolic 
see ; in short, they apologized for the liberty they had taken in think- 
ing and acting for themselves, and sought the holy father's forgive- 
ness for so great a presumption. Pallav. 1. xvi. c. 2, 8. Sarpi, 1. 
vi. s. 28. Le Plat, v. p. 299. 



252 COMMUNION IN ONE KIND. 

those who were not obsequious enough to render implicit 
obedience to his commands. But by Lanssac and his 
companions the frowns of the pontiff were disregarded 
if not despised : they did not scruple to write or speak 
of him and his measures with the most provoking indif- 
ference and freedom ; his power excited no alarm — 
even his office was treated with small respect or reve- 
rence.'^^ 

Intrigue still hindered the business of the council. 
and involved the legates in constant perplexity. The 
king of Spain urged them to declare the '' continua- 
tion," and threatened to withdraw his ambassadors if 
his request were not granted. The emperor and the 
king of France persevered in their resistance to that 
measure. A decision of the question of residence was 
warmly pressed by the reforming bishops, whose num- 
bers and resolute spirit occasioned no little vexation ; 
and their difficulties were increased by the countenance 
given to the opposition by the ambassadors. "^ » These 

78 The Pope was very angry with the French ambassadors. It 
seemed to him, he said, that ihey behaved as if they were Hugue- 
nots. They maintained the superiority of the council to the Roman 
pontiff, they neglected the sacrament, and it was reported that Lans- 
sac had said to some bishops whom he had invited to dine with him, 
that there would come so many prelates from France and Germany, 
that they should drive away the Romish idol ! Le Plat, v. p. 329, 333. 

79 A memorial was presented to the legates by the imperial ambas- 
sadors, containing the emperor's wishes with regard to reformation. 
It included among others, the following demands : that the Pope 
should reform himself and his court, that no more scandalous dis- 
pensations should be given, that the ancient canons against simony 
should be renewed, that the number of human precepts in things 
spiritual should be lessened, and prelatical constitutions no longer 
placed on a level with the divine commands, that the breviaries and 
missals should be purified, that prayers, faithfully translated into the 
vernacular tongues, should be interspersed in the services of the 
church, that means should be devised for the restoration of the clergy 
and the monastic orders to primitive purity, and that it should be 
considered whether the clergy might not be permitted to mar- 
ry, and the cup be granted to the laity. The legates were alarm- 
ed, and exasperated at this memorial (*' so much so" says Pallavi- 
cini, **that they could hardly brook it" observes Lanssac:) they 
quickly perceived how dangerous it would be to suffer its intro- 
duction to the council, and persuaded the ambassadors to wait 
till they had negotiated with the emperor. Delphino was at the 
imperial court: he assured Ferdinand, that if he persisted in 
requiring the memorial to be presented, a dissolution of the council 



COMMUNION IN ONE KINP. 253 

circumstances induced them to listen to the urgent ap- 
plications made for further postponement. The twen- 
tieth session was held June 4, when it was decreed that 
the next session should be celebrated on the 16th of July. 
But the decree did not pass unanimously: thirty-six 
prelates refused to give their sanction, some demanding 
the decision of the question of residence, others that the 
continuation of the council should be declared. This 
was the fourth session since the re -opening of the assem- 
bly, and as yet nothing whatever had been effected : the 
delay was caused by the collision of opposing interests, 
and the Pope's determined opposition to freedom and 
reform. ^<» 

It will be remembered that when the decree concern- 
ing the eucharist was passed, the question of com- 
munion in both kinds was left undecided. The legates 
now determined to bring forward that question. The 
French ambassadors would have opposed it, but yielded 
to the importunities of the imperials, who entertained 
sanguine hopes of the concession of the cup to the laity, 
and were willing to believe that such a measure would 
greatly facilitate the restoration of the heretics to the 
church. 

Five articles of inquiry were submitted to the divines. 
On the first, viz. " whether all Christians are bound by 
divine command to receive the eucharist in both kinds," 
they unanimously decided in the negative. " The church 
cannot err," said Alphonso Salmeron, a Jesuit sent to 
the council by the Pope ; ^' but for the last three hun- 
dred years, the church has absolutely prohibited the 
use of the cup to the laity, and the custom of communion 
in one kind only was known to exist even long before 
that period, and must have been derived from apostolic 
usage: therefore communion in both kinds is not a di- 
vine command." Others said that the bread and wine 
were both essential to the eucharist as a sacrifice (refer- 
ring to the mass,) but not as a sacrament, and that the 
church had power to alter such things as were accidental 



would be the consequence. The emperor yielded, and that import* 
ant document was suppressed ! Pallav. 1. xvii. c. 1. Sarpi, 1. vi. s. 
28. Le Plat, V. p. 26-2— 268. 

Pailav, I. xvi. c. 12. SarpT, I vi. s. 26. 



22 



254 COMMUNION IN ONE KIND. 

and indifFerent. And whereas the language used by 
the Saviour, in instituting the sacrament, was ordinarily 
alleged on the other side, it was affirmed that when 
Jesus said, " Drink ye all of it," he spoke to his apostles, 
as such, and that therefore the interpretation of the 
words must be restricted to the successors of the apos- 
tles, namely, the priesthood. James Payva d' Andrada 
asserted, that in receiving the bread the apostles repre- 
sented the universal church, but that when Christ said, 
*' Do this in remembrance of me" he consecrated and 
ordained them priests, in which capacity they afterwards 
partook of the wine ! The 6th chapter of John was 
adduced : it was maintained that sacramental communion 
is there described, and much stress was laid on the 
words, " Whosoever eateth of this bread shall live 
for ever." Some observed that the Saviour used no 
wine in his communion with the disciples at Emmaus, 
and that Paul blessed the bread only when he was in 
the ship ; and others said that the eucharist was prefi- 
gured by the manna, which consisted of only one kind. ^ * 
But although the divines were entirely agreed in de- 
fending the church from the imputation of error, in 
prohibiting the cup, there was great diversity of senti- 
ment among them respecting the policy or propriety of 
granting it in certain cases. This was the second ar- 
ticle of inquiry. The opponents of concession denied 
the necessity or expediency of any alteration, and de- 
claimed at great length on the evil that would result 
therefrom. They said that people would lose their 
reverence for the holy sacraments ; that the difference 
between the clergy and laity would be almost destroyed ; 
that if the petitioners succeeded in this particular, they 
would soon advance further, and present other demands ; 
in short, that Providence had intended the existing cus- 
tom to constitute the visible mark of distinction between 
Catholics and heretics, and that if it were taken awaj^, 
Protestants would creep into the church — a ^' little lea- 
ven would leaven the whole lump" — and irreparable in- 
jury be sustained. To this it was replied, that it was 
very uncharitable thus to misinterpret the pious requests 
and purposes of their weaker brethren, and to cast sus- 

81 Pallav. I. xvii. c. 6. Sarpi, 1. vi. s. 30. 



COMMUNION IN ONE KIND. 255 

pici'on on their principles, characters, or motives ; that 
since human laws admitted of alteration, (and the pro- 
hibition of the cup was confessedly a human law,) there 
would be nothing novel or unseemly in the concession 
proposed; that legislators had always found it neces- 
sary to consult times and circumstances ; and that in 
the present instance tremendous risk would be incurred 
by refusing the desired indulgence. Such, in substance, 
were the arguments employed in this controversy. — 
Both parti-es maintained their opinions with mach 
warmth, and there appeared scarcely any hope of entire 
unanimity. ^ ^ 

Little was said on the third article, respecting the 
conditions on which the cup might be granted, as the 
previous question waskft unsettled. In answering th=e 
question, '' Whether he who communes in one kind 
only rec-eives less benefit than he who communes in both 
kinds" (the fourth article,) somo said thai more is re- 
ceived in partaking the wine, because the communicant 
is then in a bettt?r state of preparation having alreadj?- 
received the bread; and some, because the effects of 
sacraments are proportioned to that which they signify, 
and the signification is expressed by the sign ; therefore, 
said they, the more signs, th^ more grace. But the 
majority held the contrary, and affirmed that there is a 
perfect equality in both cases. The fifth ai'ticle, i da- 
tive to giving the eucharist to children, was soon de- 
cided, it being the general opinion that it is by no means 
necessary, since otherwise baptism would not be suffi- 
cient for salvation. Besides, it was observed, infants 
cannot examine themselves, nor discern the Lord's 
body, nor distinguish between sacramental and common 
bread. ^ ^ 

Those who advocate-d the concession of the cup to 
the laity, were warmly seconded hy some of the ambas- 
sadors. Baumgartner, the Bavarian envoy, led the way. 
On his introduction to the council, June 27, he deliver- 
ed a long speech that proved highly offensive to the 
legates and their adherents. He said that Bavaria was 
overrun with heresy of every description ; that the con- 

82 Pallav. ut sup. Sarpi, ut sup. s. 31, 

83 Pallfw. and Sarpi, ut sup. 



256 COMMUNION IN ONE KIND. 

tagion was not confined to the lower orders, but had 
seized the nobility and middle ranks, so that scarcely a 
city or town was uninfected. He affirmed that the evil 
was greatly aggravated by the shameful conduct of the 
clergy, great numbers of whom indulged in gluttony, 
drunkenness, and all kinds of vice, with unblushing 
effrontery, as if in open contempt of God and man, and 
lived in flagrant violation of their vows of chastity ; so 
that out of a hundred priests, not more than three or 
four could be found who did not openly keep concubines, 
or had not contracted public or clandestine marriages. 
He added, that the general discontent was still further 
increased, by the prohibition of the cup to the laity, on 
which account many had joined the sectaries, who ad- 
ministered the communion in both kinds; that the Ba- 
varians loudly complained of being deprived of a privi- 
lege which belonged to them by the express appointment 
of God himself; that the dissatisfaction arising from 
this cause almost approached to sedition; and that it 
w^ould be impossible to preserve the peace of the country 
unless some relief were quickly afforded. Till then, it 
would be wholly unavailing to publish decrees on doc- 
trine: the church must be purified before she could 
resist her assailants with any well-grounded hopes of 
success. 

The imperial ambassadors followed. They presented 
a memorial on t?ie state of Bohemia to this effect : that 
ever since the council of Constance the Bohemians had 
practised communion in both kinds, and had adhered to 
the custom with such tenacity, that neither arguments 
nor arms could induce them to rehnquish it ; that in 
other respects they differed little from the CathoHc 
church, and would probably return to her communion, 
if they were indulged in this particular, but that a re- 
fusal would cause them to join the Lutherans or other 
sectaries, and probably be attended with dangerous con- 
sequences ; that the fathers ought not to wonder at their 
firm adherence to this practice, since many learned Ca- 
tholics maintained the superior efficacy of communion 
in both kinds, and in Austria, Moravia, Silesia, and 
other parts of Germany, large bodies of men, faithful 
members of the church of Rome, were earnestly desiring 



COMMUNION IN ONE KIND. 257 

the privilege : — further, that the condition of Hungary 
was extremely perilous, the inhabitants of that country 
having so zealously espoused the new opinions on this 
subject, that many priests were compelled by force to 
administer the cup to the laity. 

The French ambassadors appeared on the^ame side. 
In a remonstrance presented by them, they protested 
against any decree being issued that should interfere 
with the privileges of their sovereign or his subjects ; 
for the kings of France had always received the com- 
munion in both kinds at their coronation, and several 
monasteries in that kingdom had followed the same 
practice from time immemorial. And they strongly 
recommended the adoption of lenient and conciliatory 
measures in those things which depended on the authori- 
ty of the church, and were therefore confessedly suscep- 
tible of alteration. ^ '^ 

But the denial of the cup was predetermined at Rome. 
The legates were aware of this, and endeavoured to 
persuade the ambassadors to agree to a postponement of 
the decision on this subject, for which a plausible pre- 
text was found in the manifest differences of opinion ex- 
isting among the prelates and divines. They succeed- 
ed, but not without great difficulty, nor till they had 
engaged that the undecided points should be mentioned 
in the decree, with a promise that they should be shortly 
settled. Having accomplished this, they prepared for 
the approaching session. A decree, with accompany- 
ing canons, was submitted to the fathers for their final 
approval, as also a decree on reformation : from this 
latter, however, the subject of residence was excluded, 
by the Pope's express injunction. And yet the Council 
of Trent was free ! ^ ^ 

The twenty-first session was held on the day appoint- 
ed, July 16, 1562. Its doctrinal decree was as fol- 
lows ; — 

"Seeing that many and monstrous errors concerning 
the awful and most holy sacrament of the eucharist, are 

S4 Pallav. 1. xvii. c. 4. 7. Sarpi, 1. vi. s. 34, S5, Le Plat, t. p. 
335—350, 366. 

B5 Pallav. ut sup. c. 7. 



2-^ 



.' # 



^58 COMMUNION IN ONE KIND^. 

bj the arts of the wicked spirit disseminated in different 
places ; througii which, in some provinces, many seem 
to have departed from the faith and obedience of the 
Catholic church: — the sacred, holj, oecumenical, and 
general Council of Trent, lawfully assembled, &c. hath 
judged proper to explain in this place the doctrine of 
communion, in both kinds, and of children. Wherefore, 
all Christ's faithful are strictly enjoined, that henceforth 
they dare not believe, teach or preach, otherwise than 
is explained and defined in this decree. 

*' Chap. I. That the laity and non-officiating ^clergy 
are not hound hy the divine law to receive the com- 
munion ill both kinds. 

" The sacred council therefore, taught by the Holy 
Spirit, the Spirit of wisdom and understanding, the 
Spirit of counsel and piety, and following the judgment 
and practice of the church, doth declare and teach that 
the laity and non-officiating clergy are not bound by 
any divine precept to receive the sacrament of the 
eucharist in both kinds ; nor can any one who holds 
the true faith indulge the slightest doubt that commu- 
nion in either kind is sufficient to salvation. For al- 
though Christ the Lord did in the last supper institute 
this venerable sacrament of the eucharist in the species 
of brgad and wine, and thus delivered it to the apostles * 
yet it does not thence follow that all the faithful in Christ 
are bound by divine statute to receive both kinds. Nor 
can it be fairly proved from the discourse recorded in the 
6th chapter of John, that communion in both kinds is 
commanded by the Lord, howsoever the same may have 
been interpreted by various holy fathers and doctors. — 
For he who said, ^ Except you eat the flesh of the Son 
of man, and drink his blood, you shall not have life in 
you' (v. 54.,) said also, ^ If any man eat of this bread,, 
he shall live forever' (v. 52.;) and he who said, 'He 
that eateth my flesh and drinketh my blood, hath ever* 
lasting life' (v. 55.,) said also, ' The bread that I will 
give is my flesh for the life of the world' (v. 52. ;) and 
lastly, he who said, ' He that eateth my flesh and drink* 
eth my blood, abideth in me and 1 in him' (v. 57.,), 



COMMUNION IN ONE KIND. 259 

said nevertheless, ^He that eateth this bread shall live 
for ever' (v. 59.) 

" Chap. II. Of the power of the church regarding the 
dispensation of the sacrament of the eucharist. 

'^ The council further declares, that in the dispensa- 
tion of the sacraments the church hath always possess- 
ed the power, so that their substance was preserved, of 
making such appointments and alterations, according to 
the change of things, times, and places, as it should 
judge would best promote the benefit of the recipients, 
and the veneration due to the sacraments themselves. 
Which indeed the apostle seems to have not obscurely 
intimated, when he said, ' Let a man so account of 
us, as of the ministers of Christ and the dispensers of 
the mysteries of God.' 1 Cor. iv. 1. For ic is suffi- 
ciently plain, that he himself used this power, not only 
in other respects, but also with regard to this sacrament, 
because, when he had given various directions respecting 
its use, he added, ' And the rest I will set in order when 
I come. 1 Cor. xi. 34. Wherefore, though from the 
beginning of the Christian religion the use of both 
kinds was not infrequent, yet when in process of time 
that practice was for weighty and just causes changed, 
holy mother church, recognising her acknowledged au- 
thority in the administration of the sacraments, approv- 
ed the custom of communion in one kind, and command- 
ed it to be observed as law : to condemn or alter which, 
at pleasure, without the authority of the church itself, 
is not lawful.*^ 



86 <' The church, no doubt, was influenced by numerous and co* 
gent reasons, not only to approve, but confirm by solemn decree, the 
general practice of communicating under one species. In the first 
place the greatest caution was necessary to avoid accident or indig- 
nity, which must become almost inevitable, if the chalice were admi- 
nistered in a crowded assembly. In the next place, the holy eucha- 
rist should be at all times in readiness for the sick, and if the species 
of wine remained long unconsumed, it were to be apprehended that 
it may become vapid. Besides, there are many who cannot bear the 
taste or smell of wine; lest, therefore, what is intended for the nutri- 
ment of the soul should prove noxious to the health of the body, the 
church, in her wisdom, has sanctioned its administration under the 



260 COMMMUNION IN OME KIND. 

^'Chap. id. That the true sacrament^ and Christ 
whole and entire^ is received under either species. 

'' Moreover, the council declares, that though our 
Redeemer, as has been before said, did in the last sup- 
per institute this sacrament in two kinds, and thus deli- 
vered it to the apostles, it must nevertheless be granted 
that the true sacrament and Christ, whole and entire, is 
received in either kind by itself; and therefore, that as 
far as regards the fruit of the sacrament, those who re- 
ceive one kind only are not deprived of any grace that 
is necessary to salvation. 

" Chap. IV. That sacramental communion is not obli- 
gatory on children. 

''Lastly, the same holy council teaches, that the sa- 
cramental communion of the eucharist is not necessa- 
rily obligatory on children, who have not attained the 
use of reason. For being regenerated in the laver of 
baptism, and incorporated into Christ, they cannot lose 
the gracious state of children of God, which was ac- 
quired at that time. Nevertheless antiquity is not lo be 
condemned, on account of that practice having been for- 
merly observed in some places. For though the holy 
fathers had sufficient grounds for the custom, in the then 
existing state of things, yet it must be without doubt 
believed that they did not attend to it, as necessary to 
salvation. ^^ 

'• Canon. 1. Whoever shall affirm, that all and every 



species of bread alone. We may also observe, that in many places 
wine is extremely scarce, nor can it be brought from distant coun- 
tries without incurring very heavy expense, and encountering very 
tedious and difficult journeys. Finally, a circumstance which prin- 
cipally influenced the church in establishing this practice, means 
were to be devised to crush the heresy which denied that Christ, 
whole and entire is contained under either species, and asserted that 
the body is contained under the species of bread, without the blood, 
and the blood under the species of wine, without the body. This 
object was obtained by communion under the species of bread 
alone, which places, as it were, sensibly before our eyes, the truth 
of the Catholic faith." Catechism, p. 244. 

87 The student in ecclesiastical history need not be reminded that 
this is contrary to fact. See Mosheim, Cent. iii. part. 2. chap. 4. 



COMMUNION IN ONE KIND. 261 

one of Christ's faithful are bound bj divine command to 
receive the most holy sacrament of the eucharist in both 
kinds, as necessary to salvation: let him be accursed. 

^'2. Whoever shall affirm, that the holy Catholic 
church had not just grounds and reasons for restricting 
the laity and non-officiating clergy to communion in the 
species of bread only, or that she hath erred therein : 
let him be accursed. 

" 3. Whoever shall deny that Christ, whole and en- 
tire, the fountain and author of every grace, is received 
under the one species of bread ; because, as some falsely 
affirm, he is not then received according to his own in- 
stitution, in both kinds : let him be accursed. 

" 4. Whoever shall affirm, that the communion of the 
eucharist is necessary to children, before they reach the 
years of discretion : let him be accursed." 



" Who opposeth and exalteth himself above all that 
is called God, or that is worshipped ; so that he as God 
sitteth in the temple of God, showing himself that he is 
God." Such is the apostolic description of the ^' man 
of sin :" the decree just quoted presents an apt illustra- 
tion of it. It was not enough to ''make the command- 
ment of God of none effect by tradition :" the church of 
Rome has added to it the impiety of mutilating an ex- 
press ordinance. And the audacity is equal to the im- 
piety: first, the council confesses that the Saviour insti- 
tuted the sacrament in both kinds, and then dares to as- 
sert that the church had '' weighty and just causes" for 
altering the divine institution, as if the church were 
wiser than Christ ! After this, what is safe ? 

Transubstantiation and communion in one kind are 
ingeniously dove-tailed together. Good Catholics are 
required to believe that Christ, v/hole and entire, his 
bodj' and blood, soul and divinity, is contain ed in either 
species, and in the smallest particles of each. If this 
be true, it necessarily follows, that whether the commu- 
nicant receive the bread or the wine, he enjoys the full 



262 COMMUNION IN ONE KIND. 

benefit of the sacrament. But it is true, says the 
church, and communion in one kind is adduced as over 
whelming proof. Excellent logic ! An absurd and 
monstrous dogma is promulgated; to support it, a 
christian ordinance is cut in twain : transubstantiation 
justifies communion in one kind, and communion in one 
kind proves the truth of transubstantiation ! Who can 
withstand such arguments ? 

Assurance often increases in proportion to the weak- 
ness of the cause, and the boldest and most confident 
tone is sometimes. adopted, when there is the greatest 
deficiency of evidence. This is clearly seen in the dis- 
cussion of the present subject. Nothing can be plainer 
or more express than the testimony of scripture. That 
testimony is impiously perverted or denied. By the 
method of interpretation employed by Roman Cathohc 
writers it may be easily proved that neither the bread 
nor the wine is to be received by the laity, but that the 
Lord's supper belongs exclusively to the priesthood. ^^ 
And indeed the exaltation of the clerical order is the 
natural result, as it was probably the chief design, of 
this corruption. How greatly must they be reverenced, 
at whose word so wondrous a transmutation is accom- 
plished, and who only are permitted to touch the sacred 
cup, or taste the consecrated wino ! 

The reformation enacted at the twenty-first session 
was superficial and unimportant. It was decreed that 
bishops should require no fees for collating or inducting 
priests ; that ordination should not be granted unless a 
benefice was actually possessed; that large parishes 
should be provided with additional priests, and small 
ones be united in perpetuity ; that coadjutors should be 
appointed to ignorant clergymen, &c. The very name 
and office of the papal collectors, who had for so many 
years carried on the gainful traffic of indulgences, were 
declared to be abolished : and it was enacted that hence- 
forth all spiritual privileges of that kind should be dis- 
pensed freely, and that voluntary alms should be sub- 
stituted for compulsory payment. It will be seen here- 



88 Vide Bellarmin. de Eucharist. 1. iv. c. 25. The whole chapter 
it a fine specimen of Jesuitical sophistry. 



COMMUNION IN ONE KIND. 263 

after that the sale of indulgences continues to the pre- 
sent day, notwithstanding this decree. ^^ 

89 Pallav. 1. xvii. c. 11. Sarpi, 1. vi. s. 39. Pius IV. was a» 
averse to reformation as any of his predecessors had been. The 
French ambassadors continually complained of his interference, and 
lamented the subjection and thraldom of the council. Nothing was 
suffered to be advanced that might prove prejudicial to the profit or 
authority of the court of Rome. Le Plat, v. p. 391 — 398» 



264 



CHAPTER XL 

THE MASS. 

Discussions on the Mass — Debates on the concession of the cup to 
the laity — Division on that question — Subsequent determination 
to refer it to the Pope — Twenty-second Session — Decree on the 
Mass — Reflections. 

The mass was the subject proposed for the next ses- 
sion. ^ ^ This point had been fully discussed at the for- 
mer sitting of the council, but the publication of the 
decree was prevented bj the unexpected and abrupt 
termination of the proceedings. Some advised the adop- 
tion of that decree, after suitable revision ; this, how- 
ever was opposed by the legates, and it was generally 
judged more becoming the dignity of the council to 
examine the whole subject de novo, especially as the 
number of the prelates was now so much greater, being 
nearly two hundred, more than three times as many as 
were assembled under Julius III. 

Thirteen articles were submitted to the divines for 
examination. Their discussions occupied but little time, 
as scarcely any difference of opinion existed, and no 
Protestants were there to object or dispute. The prin- 
cipal point to be proved was that the mass is really a 

90 The ^' mass" is the communion-service, or consecration and 
administration of the sacrament. '' High mass" is the same service, 
accompanied by all the ceremonies which custom and authority have 
annexed to its celebration. An account of these may be seen in the 
fourth volume of Geddes' '' Tracts against Popery." In the early 
ages of the church the congrc^-ittion w^as dismissed before the cele- 
bration of the Lord's Supper, none but the communicants being 
suffered to remain. ^' Ita missa est,''' Thus the congregation is dis* 
ihissed, said the officiating minister, and immediately the congrega- 
,tion withdrew : the term thus employed was used in process of time 
to designate the solemn service about to be performed ; it was call- 
ed ^' missa, '^ the mass. 



THE MASS. 265 

sacrifice, that is, that the Lord's supper is not merely a 
commemoration of the Saviour's passion, but an actual 
offering of his body and blood by the hands of the priest. 
One extract will suffice to show what kind of argument 
and evidence was employed in support of this tenet. 
Melchior Cornelio, a Portuguese divine, reasoned thus : 
" When the eucharist is carried to the ^ick, or is pre- 
served for use, it is a sacrament ; but when it is offered 
on the altar, it is a sacrifice. Now, the devil is con- 
stantly endeavouring to alienate the minds of the here- 
tics from the mass : therefore, the mass is not an abo- 
mination, as Luther affirms, because the devil does not 
hate abominations, but cherishes them. Further, in 
Isa. Ixvi. 21, God promises to take priests from among 
the gentiles; but they cannot be priests without a sa- 
crifice, and that sacrifice is the mass. Again, it was 
prophesied by Malachi that in every place ' a pure offer- 
ing should be presented ;' this is not to be understood 
of spiritual sacrifices, that is prayers, as Jerome inter- 
prets it, but of the sacrifice of the mass, since the prayers 
of the faithful are many, and one offering only is there 
spoken of It was said of the Messiah, that he should 
be a priest for ever after the order of Melchisedek ; but 
Melchisedek offered bread and wine ; therefore Christ, 
in instituting the eucharist, did the same, and offered 
himself And forasmuch as he said to the apostles, 
' Do this,' he thereby directed them to do as he himself 
had done, and therefore, since the eucharist is a pro- 
pitiatory sacrifice, he thus constituted them priests, and 
enjoired them and their successors to offer that sa- 
crifice continually, for themselves and for the sins of 
others." 2 1 

Yet there were some who opposed these sentiments. 
They denied that the eucharist, when instituted by 
Christ, was a sacrifice, and strenuously maintained that 
if the Saviour really offered himself in the supper, his 
sacrifice on the cross was useless and of none effect. 
Francis Foreiro, also a Portuguese divine, ventured even 
to impugn the received interpretation of those passages 
of scripture which had been alleged in support of the 
common opinion. He avowed his firm belief in the sa- 

91 Pallav.Lxvui.c.^.s. K Sarpi, 1. vi. s. 44. Le Plat, v. p. 424. 

23 



266 THE MASS, 

crifice of the mass, but said that the proof should ba 
drawn from apostolic traditfbn, and not from Scripture } 
and he warned the fathers of the danger they would 
incur by attempting to prove too much, and thus involv- 
ing the truth itself in uncertainty. The boldness of this 
speech gave great offence. ^ ^ 

Whether Jesus Christ '^ offered himself as. a sacrifice 
to the Father in the supper, or only on the cross," was 
a question which gave rise to long and warm disputes. 
Four opinions were propounded. Cardinal Madrucci, 
the archbishop of Otranto, and many more, held the 
affirmative, as stated by Melchior Cornelio. The bishop 
of Paris spoke on the same side ; he said that the sacri- 
fice of Christ was begun in the supper, and perfected 
on the cross, and he questioned whether those who 
thought otherwise should not be considered as heretics. 
Gaspar a Casalio, bishop of Leira remarked that though 
the sacrifice of the Saviour was one in itself, there were 
many and various modes of offering it ; that, as St, 
Thomas had shown, the progress of the Redeemer's 
passion consisted of several steps or stages, of which 
the institution of the supper was one, which was there- 
fore a part of those sufferings that were consummated 
on the cross. Lainez, General of the Jesuits, who had 
recently arrived at Trent, pursued a similar course of 
argument. He observed further, that if Christ did not 
offer himself in the supper, every priest, when he con- 
secrates the eucharist does more, than the Saviour him- 
self did in the institution of that sacrament ; and that 
our Lord used the present tense, saying, ''this is^my 
blood which is shed for you," w^hich could not be true 
unless an actual sacrifice of himself had then taken 
place. He enumerated also, it is said, various points 
of difference between the sacrifice of the supper and 
that of the cross ; but what they were, the historians 
have not informed us. On the other hand, the archbi- 
shop of Granada and some others maintained that the 
sacrifice of Christ in the supper was eucharistic and not 
propitiatory, and that the opposite opinion derogated 
from the worth and glory of the atonement made on the 
cross. A third party wished the subject to be left open 

92 Sarpi, ut sup. 



THJE MASS. 267 

and undecided, and judged it safest to say that Christ 
commanded his apostles to offer a propitiatory sacrifice 
in the mass, without asserting whether or in what man- 
ner he offered himself. The fourth division consisted 
of those who endeavoured in different ways to reconcile 
the two first-mentioned opinions, but with very little 
success. The result was that notwithstanding all the 
intrigues of the Jesuit Salmeron, who left no stone un* 
turned to procure an affirmative decision of the question, 
a compromise was found necessarj^, and the legates 
caused the decree to be so framed that while it stated 
that the Saviour offered himself to the Father in the 
supper, the expression ''propitiatory sacrifice" was not 
used. 9 3 

There was some conversation on the propriety of cele- 
brating mass in the vulgar tongue, and the custom pre- 
vailing in Dalmatia was adduced, where, after the gospel 
was read in Latin, it was again read in the Dalmatian 
dialect, for the instruction of the people. But it was 
unanimously agreed to prohibit the celebration of mass 
in any other than the Latin language. ^^ 

The French ambassadors began to be very anxious 
for the arrival of the prelates and divines of their na- 
tion, who had been long expected. Important discus- 
sions were in progress, the results of which would soon 
go forth to the world, but they were wholly managed by 
Italian, Spanish and Portuguese divines. Intelhgence 
at length arrived from France that sixty prelates and 
twelve eminent theologians were ordered to repair to 
Trent, and that they were to be accompanied bj^ the 
cardinal of Lorraine, and might be expected to join the 
council before the end of September. Upon this the 
ambassadors presented a memorial to the legates, re- 
questing a postponement of the ensuing session. The 
legates could not deny the reasonableness of the request, 
but the Pope had given them express orders to wait no 
longer for any one, and to bring the council to a termi- 
nation as soon as possible. An evasive and unsatisfac- 
tory answer was returned ; and when permission was 
.asked to present the request to the fathers, assembled 

93 Pallav. 1. xviii. c. 2. s. 1—12. Sarpi, 1. vi. s. 49. 
^4 Pallav. ut sup. s. 13. 



268 THE MASS. 

in general congregation, it was refused, under the pre- 
text that ambassadors were sent to treat with the legates 
only, and were never suffered to address the council 
except on the day of their pubhc reception. This fri- 
volous excuse greatly offended the ambassadors ; they 
loudly complamed of the injustice of the measure, and 
their indignation was still more excited when they learn- 
ed that in answer to a similar application for delay, by 
De risle, the French minister at Rome, the Pope had 
referred the whole business to the legates. ''The Pope 
sends us to the legates," said Lanssac ; '' the legates 
send us to the council ; but the council is not permitted 
to hear us, and thus the world is deceived." ^ ^ 

The undecided question of the concession of the cup 
to the laity was again introduced. A ten days' debate 
followed. The following brief abstract of some of the 
speeches delivered on that occasion will furnish the 
reader with the principal arguments employed on each 
side. 

Cardinal Madrucci inclined to the concession, hoping 
that it would be the means of retaining many Catholics 
hi the faith. The patriarchs of Jerusalem, Venice, and 
Aquileia opposed it ; the latter warned the council of 
the dangerous tendency of the indulgence: he said that 
if this were conceded, other innovations would besought, 
and the desires of the people would resemble the insa- 
tiable thirst of the dropsy, which it was hardly possible 

95 Pallav. 1. xviii. c. 14. Sarpi, 1. vi. s. 47. Le Plat, v. p. 436. 
Pibrac returned to France on this occasion, at the request of his col- 
leagues, to lay before the queen-regent the actual state of affairs at 
Trent. In a letter to her majesty, written on his journey, he in- 
formed her that though there were some excellent men among the 
Spanish and Italian bishops, the majority were of a very different 
stamp ; that both the French ambassadors and the representatives of 
other Christian princes had repeatedly urged the importance of a 
thorough reform of ecclesiastical discipline, and had furnished the 
legates with various suggestions and plans for their assistance in 
that respect, but that their labour was entirely thrown away, for 
the fathers were not permitted to see any documents of that descrip- 
tion, their whole time being occupied in useless discussions on doc- 
trinal points ; in short, that their only remaining hope lay in the an- 
ticipated efforts of the cardinal of Lorraine and the French prelates, 
whose arrival was expected by the legates and their party with un- 
usual alarm. It will be seen in the sequel that this hope also waa 
futile. Le Flat, v. p. 456—458. 



THE MASS. 269 

to quench. The archbishop of Rossano protested against 
alterations and novelties. He observed that the custom 
of communing in one kind only had been introduced as 
a remedy against the errors of Nestorius, who taught 
that the body of Christ only was contained in the bread, 
and his blood only in the wine. By restricting the laity 
to one kind the church instructed them that both the 
body and the blood of the Saviour are contained in the 
bread ; but the present demand would tend to revive 
that long-forgotten heresy. Many evils and inconve- 
niences were now prevented : for instance, the blood of 
the Redeemer was preserved from the indignity it would 
endure by spilling the wine on the ground, or suffering 
it to become sour. How could such evils be avoided, 
if the general use of the cup were granted? And be- 
sides, what vast quantities of wine would be required 
for large and populous parishes ! Some advised to send a 
deputation to Germany with full power to act as the 
welfare and safety of the church seemed to require, 
after diligent and accurate investigation. Others re- 
commended the concession, under certain restrictions 
and conditions, 9 <^ and thought that the desire might be 
regarded as a weakness, and indulged, as Moses per- 
mitted divorce to the Jews. But those who held the 
opposite opinion, said that though it would be danger- 
ous to refuse, it would be still more so to concede : the 
heretics would trmmph — Catholics would be offended — 
a few might be gained, but more would be lost — and 
their adversaries would taunt them for their changeable- 

^6 The following conditions were proposed by the cardinal of 
Mantua : — 1. That those to whom the concession should be granted 
should cordially receive and hold all the doctrines and ceremonies of 
the Roman church, and all the decrees of the council of Trent, as 
well those which were yet to be passed as those ichich had been already 
published : — 2. That their priests should believe and teach that com- 
munion in one kind is not only not foreign to the divine command ; 
but laudable and binding, unless the church otherwise determine ; 
and that such as maintained the contrary sentiment should not enjoy 
the proposed privilege, but be treated as heretics : — 3 & 4. That they 
should render due obedience and reverence to the Pope, and to their 
archbishops and bishops : — 5. That the privilege should only be be- 
stowed on such as confessed to the priest, according to the custom of 
the church : — 6. That great care should betaken to prevent sacrilege 
and profanation. Le Plat, v. p. 455. Certainly this was not the 
way to gain the heretics or conciliate the discontented. 

23* 



S70 THE MASS. 

ness and indecision. The abbot of Preval spoke with 
great warmth, and even ventured to say that the demand 
of the cup savoured of heresy and mortal sin, for which 
he was sharply reproved by the cardinal of Mantua, and 
compelled to ask pardon on his knees. ^"^ 

Foscarari, bishop of Modena, laboured to prove that 
though the concession was manifestly evil, it was never- 
theless necessary, and required by the state of the times. 
He supported his argument, as did many more, by the 
authority of the council of Basle and of Paul III. The 
bishop of Leira spoke on the same side, and dwelt much 
on the opinions expressed by the emperor and his am- 
bassadors, that this was the only way to restore peace 
to the church and check the inroads of heresy. Some 
had said that the council should imitate the father, w^ho, 
though he forgave his prodigal son, waited till he came 
to repentance : but he thought they should rather re- 
semble the shepherd described in the gospel, w^ho tra- 
versed mountains and deserts in search of the wandering 
sheep, and when he had found it bore it joyfully on his 
shoulders to the fold : and he adverted to the apostolic 
exhortation, ^^Him that is weak in the faith receive ye," 
as furnishing ample direction and authority. Others, 
who held the same views, adduced the example of the 
apostle Paul in circumcising Timothy. 

Drascovitch twice addressed the fathers. In his 
second speech he briefly alleged the arguments that had 
been adduced for the concession, and replied to his op- 
ponents, exposing with much energy and point the false 
reasonings, needless alarms and frivolous objections that 
had been urged in the course of the debate. He im- 
plored the assembly to have compassion on the churches 
of German}^, and to show some regard to the solicita- 
tions of a powerful monarch, [the emperor] whose ar- 
dent desire for the restoration of peace and union had 
impelled him to press this request, and who felt so 

^'i Although the Abbot sided with the anti-reformists on this ques- 
tion, his opinions on other subjects, particularly the superiority of 
the council to the Pope, were so little in accordance with those of the 
legates that they procured his recall, on pretence of business con 
nected with the order to which he belonged. He saw through the 
artifice, and felt it so keenly that he died of vexation and grief, be- 
fore he could leave Trent, 



THE MASS. 271 

keenly on the subject that he never spoke of it without 
tears. In conclusion he repeated what he had said be- 
fore, that if the cup were now refused it had been better 
that the council had never been held, for that multi- 
tudes who had been kept in obedience to the Pope by 
the hope of obtaining this privilege w^ould rend them- 
selves from his authority when they saw that their hope 
was lost. 

Lainez, the Jesuit, spoke last, with much severity and 
haughtiness. He denied that any adequate cause for 
the required concession existed. As for those who asked 
it, he w^ould have them treated as disobedient sons of 
the church and supporters of heresy, and would visit 
their obstinacy and pride with a direct refusal. Nei- 
ther did he conceive that there was any ground for the 
alarms by which so many were afflicted. Let the fa- 
thers put their trust in the Son of God, in whose cause 
they were engaged ; his church might be diminished in 
number, but it could not perish. ^^ 

On the evening of the tenth day (Sept 9.) a division 
took place. It exhibited an extraordinary variety of 
opinion, proving that the fathers felt themselves placed 
in a \exy difficult situation. One hundred and sixty- 
six votes were thus divided ; twenty -nine approved of 
the concession ; thirty one were on the same side, but 
wished the execution of the proposed decree to be com- 
mitted to the discretion and will of the Pope — thirty- 
eight opposed it altogether — twenty-four referred the 
whole matter absolutely to the Pope ; nineteen inclined 
to the ccnaession, as far as the Bohemians and Hun- 
garians w^ere concerned ; but denied it to all others — 
fourteen desired the further postponement of the sub- 
ject — and eleven were undecided, or neutral. From this 
chaos of sentiments it was obviously impossible to frame 
a decree. 9 ^ 

During the progress of these discussions the French 
ambassadors renewed their endeavours for the postpone- 
ment of the session. They had ascertained that the 
cardinal of Lorraine and the prelates who were to ac- 

98 Pallav. 1. xviii. c. 4. Sarpi, 1. vi. s. 63. The celebrated An- 
drew Dudith delivered a long and eloquent speech in favour of con- 
cession, which Le Plat has preserved, v. p. 472 — 488. 

?9 Pallav. and Sarpi, ut sup. 



272 THE MASS. 

company him could not arrive before the middle of Oc- 
tober. But meanwhile intelligence of the views and 
disposition of the French had reached Trent, and occa- 
sioned no inconsiderable alarm. It was strongly sus- 
pected that they would vigorously support the friends of 
reform, and resist the encroachments of papal power 
and authority; of the cardinal of Lorraine it was said 
ihat he not only intended to advocate the concession of 
the cup, but also the removal of the images from the 
churches. Instead, therefore, of yielding to the request 
of the ambassadors^ the legates were stimulated by their 
fears to unusual activity, and hurried on the business of 
the council with a precipitancy that was sadly incon- 
sistent with the dignity of the assembly, and totally de- 
structive of calm and sober deliberation. Lanssac re- 
monstrated and threatened, but it \vas all in vain.^ 

A reforming decree had been prepared under the su- 
perintendence of Simonetta, to whom that department 
was assigned. As might have been expected, it was 
extremely superficial, and fell far short of the wishes 
and demands of the friends of pure discipline. With 
the exception of the first chapter, which contained some 
enactments relative to the characters and lives of the 
clergy (useful and salutary, if put in force,) it consisted 
only of articles of minor importance, and mostly desti- 
tute of general interest. The prelates received it w^ith 
much discontent, and some of them uttered their com- 
plaints in free and bold language. A second decree, 
relative to certain abuses in the celebration of mass, 
passed almost sub silentio.- 

The question of the cup was still undecided, as no- 
thing certain could be gathered from the division on 
that subject. But by dint of artful management and 
active intrigue the legates had persuaded a majority of 
the fathers to agree that it should be entirely referred to 
the Pope — a crafty expedient, adopted to neutralize the 
opposition of the reforming bishops, and procure a tacit 
acknowledgment of the inferiority of the council to the 
infallible head of the church. This was proposed by 
the cardinal of Mantua at a congregation held on the 

1 Pallav. 1. xviii. c. 7. Sarpi, s. 51. Le Plat, v. p. 470, 488. 

2 Pallav. 1. xviii. c. 6, 7. Sarpi, 1. vi. s. 55. , 



THE MASS. 273 

morning of the day before the session. It was the 
easiest way to get rid of a troublesome difficulty; the 
fathers disregarded the censure they would deservedly 
incur for leaving unsettled one of the most important 
questions which they were convened to decide, and on a 
division ninety-eight voted in the affirmative, and thirty- 
eight only in the negative. ^ 

The twenty-second session was held Sept. 17, 1562, 
when the following decree was passed respecting the 
mass: — 

^' That the ancient, complete and perfect faith and 
doctrine of the holy Cathohc church respecting the great 
mystery of the eucharist may be retained and preserved 
in its purity, and all errors and heresies be banished 
away — the sacred, holy, oecumenical and general coun- 
cil of Trent, law^fully assembled, &c. instructed by the 
illumination of the Holy Spirit, teaches, declares, and 
hereby decrees to be announced to all Christian peo- 
ple, how far the same is to be regarded as a true and 
proper sacrifice. 

" Chaf. I. Of the institution of the most holy sacri- 
fice of the mass. 

''Since there was no perfection under the first testa^ 
ment, as the Apostle Paul testifies, because of the weak- 
ness of the Levitical priesthood, it behoved God, the 
Father of mercies, to ordain that another priest should 
arise, after the order of Melchizedek, even our Lord 
Jesus Christ, w^ho might complete and bring to perfec- 

3 Pallav. utsup. c. 8. Drascovitch had previously proposed that 
in referring the question to the Pope the council should declare in 
favour of the concession, leaving the conditions to be fixed by his 
Hohness; sixty-nine voted for this proposition, and seventy-nine 
against it. 

The Imperial and French ambassadors remonstrated with the le- 
gates on the insignificance of the reform about to be enacted, and 
demanded that the next session should be wholly occupied with re- 
formation. But the legates were not to be turned from their pur- 
pose : doctrine and discipline, they said, must continue to be treated 
at the same time : but the ambassadors might be assured of their 
good intentions, and any suggestions they might be disposed toofibr 
should be willingly heard and respectfully considered; so they were 
dismissed, with fair speeches, and promises light as air. Le Plat, y. 
p. 505-508. 



S74 THE MASS. 

tion as many as should be sanctified. He therefor^; 
our God and Lord, when about to offer himself once for 
all to God the Father by his death, on the altar of the 
cross, that there he might accomplish eternal redemp- 
tion — knowing that his priesthood was not to be abo- 
lished by death — in the last supper, on the nigiit in 
which he was betrayed, declared himself to be consti- 
tuted a priest for ever, after the order of Melchizedek, 
■offered his body and blood to God the Father under the 
species of bread and wine, and by these symbols deli- 
vered the same to be received by his apostles, whom he 
then appointed priests of the new testament, and com- 
manded them and their saccessors in the priesthood to 
offer the same, saying ' Do this for a commemoration of 
me.' Luke xxii. 19. Thus hath the Cathohc church 
eJwaj^s understood and taught this doctrine ; and this 
the Saviour did, that he might leave to his beloved 
spouse, the church, a visible sacrifice, such as human 
nature required, by which the bloody sacrifice made on 
the cross might be represented, the memory thereof pre- 
served to the end of the world, and its salutary virtue 
applied for the remission of those sins which are daily 
committed by us.* For as the Israelites of old sacri- 
ficed the passover in memory of their departure from 
Egypt, so the Redeemer instituted a new passover, 
wherein he is himself sacrificed by the church, through 
the priests, under visible signs, in memory of his passage 
from this world to the Father, after he had redeemed us 

4 " The eucharist was instituted by our Lord for two great pur- 
poses, to be the celestial food of the soul, preserving and supporting 
spiritual Hfe, and to give to the church a perpetual sacrifice, by which 
sin may be expiated^ and our Heavenly Father, whom our crimes 
have often grievously offended, may be turned from wrath to mercy, 
from the severity of just vengeance to the exercise of benignant 
clemency The di .Terence between the eucharist as a sacra- 
ment and sacrifice is very great, and is two-fold ; as a sacrament it 
is perfected by consecration ; as a sacrifice, all its efficacy consists 
in its oblation. When deposited in a tabernacle or borne to the sick, 
it is therefore a sacrament, not a sacrifice. As a sacrament, it is 
also to the worthy receiver a source of merit, and brings with it all 
those advantages which we have already mentioned ; as a sacrifice, 
it is not only a source of merit but also of satisfaction. As, in his 
passion, our Lord merited and satisfied for us; so in the oblation of 
this sacrifice, which is a bond of Christian unity, Christians merit 
the fruit of his passion, and satisfy for sin." Catechism; p. 247. 



THE MASS. 275 

by the shedding of his blood, delivered us from the 
power of darkness, and translated us into his kingdom. 
And truly this is the ' clean oblation' which cannot be 
defiled by any unworthiness or sin of the offerer; re- 
specting which the Lord foretold by Malachi that it 
should be offered in every place to his name, which 
should be great among the Gentiles: as also the apostle 
did not obscurely intimate, when he said, in his epistle 
to the Corinthians, that those who were polluted by par- 
ticipation of the table of devils, could not be partakers 
of the table of the Lord; understanding that the word 
Uable' was always used for 'altar.' Finally, this is the 
sacrifice which w^as figurativelj^ represented by the va- 
rious sacrifices offered in the times of nature and of the 
law; since it includes every good v/hich was signified 
by them, and is the consummation and perfection of 
them all. 

^' Chap. II. That the sacrifice of the mass is propitia- 
tory ^ both for the living omd the dead. 

'' And since the same Christ who once offered him- 
self by his blood on the altar of the cross, is contained 
in this divine sacrifice which is celebrated in the mass, 
and ofifered without blood, the holy council teaches that 
this sacrifice is really propitiatory, and made by Christ 
himself; so that if w^e approach God contrite and peni- 
tent, with a true heart and sincere faith, with fear and 
reverence, we 'obtain mercy and find grace in season- 
able aid.' Heb. iv. \ 6. For assuredly God is appeased 
by this oblation, bestows grace and the gift of repent- 
ance, and forgives all crimes and sins, how great soever ; 
for the sacrifice which is now offered by the ministry of 
the priests is one and the same as that which Christ 
then offered on the cross, only the mode of offering is 
different.^ And the fruits of that bloody oblation are 

5 *' We therefore confess that the sacrifice of the mass is one and 
the same sacrifice with that of the cross: the victim is one and the 
same, Christ Jesiip, who offered himself, once only, a bloody sacrifice 
on tiie altar of the cross. The bloody and unbloody victim is still 
one and tiie same, and the oblation of the cross is daily renewed in 
the eucharistic sacrifice, in obedience to the command of our Lord. 
* This do, for a commemoration of me.' The priest is also the same 



276 THE MASS.'' 

plentifully enjoyed by means of this unbloody one ; so 
untrue is it that the latter derogates from the glory of 
the former. Wherefore it is properly offered, according 
to apostolic tradition, not only for the sins, punishments, 
satisfactions, and other necessities of living believers, 
but also for the dead in Christ, who are not yet tho- 
roughly purified. 6 

" Chap. III. Of masses in honour of the saints. 

'^Although the church is accustomed to celebrate 
sometimes certain masses in honour and memory of the 
saints, nevertheless, it teaches that sacrifice is not offer- 
ed to them, but to God only, v/ho has crowned them 
with glory ; whence the priest does not say, ^ I offer 
sacrifice to thee, Peter, or Paul,' but giving thanks to 
God for their victories, he implores their patronage, that 
they v/hom we corranemorate on earth may vouchsafe 
to intercede for us in heaven.'^ 

Christ our Lord ; the ministers who offer this sacrifice consecrate 
the holy mysteries not in their own, but in the person of Clirist. . • • 
That the holy sacrifice of the mass, therefore, is not only a sacrifice 
of praise and thanksgiving, or a commemoration of the sacrifice of 
the cross, but also a sacrifice of propitiation, by which God is ap- 
peased and rendered propitious, the pastor will teach us a dogma 
defined by the unerring authority of a general council of the church. 
As often as the commemoration of this victim is celebrated, so often 
is the work of our salvation promoted, and the plenteous fruits of that 
bloody victim flow in upon us abundantly through this unbloody sa- 
crifice." Catechism, p. 249, 250. 

6 '* Such is the efiicacy of this sacrifice, tliat its benefits extend 
not only to the celebrant and communicant, but also to all the faith- 
ful, whether hving or numbered amongst those who have died in. the 
Lord, but whose sins have notyet been fully expiated." Catechism, 
p. 250. 

The following prayer is presented at the ^* Oblation of the Host ;" 
'' Accept, O Holy Father,, almighty and eternal God, this unspotted 
host, which I thy unworthy servant offer unto thee, my living and 
true God, for my innunierable sins, offences, and negligences, and 
for all here present; as also for all faithful Christians, both living and 
dead ; that it may avail both me and them to life everlasting. Amen." 
Ordinary of the Mass. 

7 The following prayers will further explain the meaning o^ the 
council: — 

" Receive, O holy Trinity, this oblation which we make to thee 
in memory of the passion, resurrection, and ascension of our Lord 
Jesus Christ, and in honour of the blessed Mary, ever a virgin of 



THE MASS. 277 

"Chap. IV. Of the canon of the mass. 

''And since it is fit that holy services should be ad- 
ministered in a holy manner, and this sacrifice is the ho- 
liest of all; the Catholic church hath many ages ago 
instituted a sacred canon, in order that it might be wor- 
thily and reverently offered and received ; which canon 
is so free from every error, as to contain nothing which 
does not powerfully savour of holiness and piety, and 
tend to raise the minds of the worshippers to God; for 
it is composed of the words of our Lord himself, the tra- 
ditions of the apostles, and the pious institutions of holy 
pontiffs. ^ 

" Chap. V. Of the solemn ceremonies of the sacrifice of 

the mass. 

'' Seeing that such is the nature of maiij that he can- 
not easily be raised to the contemplation of divine 
things without external aid, holy mother church hath 
instituted certain riteS; as for instance, that some part& 

blessed John Baptist, the holy apostles Peter and Paul, and of all 
the saints; that it maybe available to their honour and our salva- 
tion; and may they vouchsafe to intercede for us in heaven, whose 
memory w^e celebrate on earth. Through the same Christ our Lord. 
Amen.'* Ordinary of the Mass. 

" May the intercession, we beseech thee, O Lord, of bishop Pe- 
ter thy apostle, render the prayers and oifenngs of thy church ac- 
ceptable to thee ; that the mysteries we celebrate in his honour, may 
obtain for us the pardon of ovu sins." 

'' Sanctify, O Lord, the offerings of thy people by the prayers of 
Paul thy apostle ; that what is acceptable to thee, because by thee 
instituted, may become still more acceptable by his intercession."' 
Breviar. Jan. 18. the feast of St. Petefs chair at Rome. 

The " offering" is Christ himself, and the prayer is that the Re- 
deemer's sacrifice may avail to procure pardon, through the interces- 
sion of Peter and Paul ! Christ himself o^ererf in honour of a saint! 
Is not this setting the servant above the Lord ? Is it less than blas- 
phemy ? 

8 The canon of the mass is " the most sacred and solemn part of 
this divine service, which is read with a low voice, as well to express 
the silence of Christ in his passion, and his hiding at that time his 
glory and his divinity, as to signify the vast importance of that com- 
mon cause of all mankind, which the priest is then representing as 
it were in secret to the ear of God ; and the reverence and awe with 
which both priest and people ought to assist at these tremendous 
mysteries." Garden of the Soul, p. 83. 

24 



278 THE MASS. 

of the mass should be spoken in a low tone of voice, 
others in a louder. Ceremonies are also used, such as 
mystical benedictions, lights, incense, vestments, and 
others of the same kind, gathered from apostolic disci- 
pline and tradition, whereby the majesty of this great sa- 
crifice is set forth, and by these visible signs of religion 
and piety the minds of the faithful are excited to the 
contemplation of the deep truths which are therein con- 
tained.^ 

9 It would be a tedious task to enumerate and describe these cere- 
monies — the genufluxions, fumigations, obeisances, ablutions, cross- 
ings, &c. &c. which form essential parts of Roman Catholic wor- 
ship. Instead of attempting this, we will furnish our readers with 
certain explanations of their moaning and intention, as supplied by 
Roman Catholic writers. 

*' These ceremonies are in general very ancient, and may be trac- 
ed as far back as the second or third century. The language is that 
which prevailed at the period of the introduction of Christianity ; the 
dresses are nearly of the same era. The surplice, called in Latin 
alha, was probably borrowed from the iinen ephod worn by the Le- 
vites in their functions under the old law. The other vestments are 

Roman The use of torches and of incense is supposed to have 

been introduced into the church in the third century ; it originated 
in the East, but soon became general; it was founded on figurative 
reasons. The former were borne before the book of the gospel, and 
reminded the faithful of the light diffused over the universe by the 
promulgation of the sacred volume, and of the true light that en- 
lighteneth every man that cometh into the world.' The latter had 
been expressly commanded in the old law, and was considered in 
the new as a fit accompaniment to be offered with the prayers of the 
saints, upon the golden altar before the throne." Eustace's Italy, 
vol. ii. p. 183—187. 

** With regard to the vestments in which the priest says mass ; ag 
the mass represents the passion of Christ, and the priest there offi- 
ciates in his person, so these vestments in which he officiates repre- 
sent those with which Christ was ignominiously clothed at the time 
of his passion. Thus the amice represents the rag or clout with 
which the Jews muffled our Saviour's face, when at every blow they 
bid him prophesy who it was that struck him. St. Luke, xxii. 64. 
The alb repiesents the white garment with which he was vested by 
Herod ; the girdle, maniple, and stole, represent the cords and bands 
with which he was bound in the different stages of his passion ; the 
chasuble, or outward vestment, represents the purple garment with 
which he was clothed as a mock king; upon the back of which 
there is a cross, to represent that which Christ bore on his sacred 
shoulders : lastly, the priest's tonsure, or crown, is to represent the 
crown of thorns which our Saviour wore. 

'' JVloreover, as in the old law, the priests, that were wont to offi- 
ciate in sacred functions, had, by the appointment of God, vestments 
assigned for that purpose, as well forthe greater decency and solem- 



THE MASS. 279 

'^ Chap. VI. Of masses in ivhich the priest only commu- 
nicates. 

^' This holj council could wish, that at every mass 
the faithful who are present would communicate, not in 
spiritual affection only, but also in the sacramental re- 
ception of the eucharist, in order that the fruit of this 
most holy sacrifice might be more plentifully enjoyed. 
But although this is not always done, the council does 
not therefore condemn those masses m which the priest 
only sacramentally communicates, as if they were pri- 
vate and unlawful, but approves and commends them. 
For even such masses ought to be deemed common to 
all; partly because in them the people do spiritually com- 

nity of the divine worship, as to signify and represent the virtues 
which God required of his ministers ; so it was proper that in the 
church of the new testament, Christ's ministers should in their sa- 
cred functions be distinguished in like manner from the laity, by 
their sacred vestments; which might also represent the virtues 
which God requires in them ; thus the amice, which is first put up- 
on the head, represents divine hope, which the apostle calls the hd- 
met of salvation ; the alb, innocence of life ; the girdle (with which 
the loins are begirt,) purity and chastity; the maniple (which is put 
on the left ai-m,) patient suffering of the labours of this mortal life; 
the stole, the sweet yoke of Christ, to be borne in this life, in order 
to a happy immortality ; in fine, the chasuble, which is uppermost, 
and covers all the rest, represents the virtue of charity. 

*' In these vestments the church makes use of five colours, viz. the 
white on the feasts of our Lord, of the blessed Virgin, of the angels, 
and of the saints that were not martyrs ; the red on the feasts of Pen- 
tecost, of the invention and exaltation of the cross, and of the apos- 
tles and martyrs ; the violet, which is the penitential colour, in the 
penitential times of Advent and Lent, and upon vigils and ember 
days ; the green on most of the other Sundays and Ferias [common 
days] throughout the year; and, the black on Good Friday^ and in 
the masses for the dead. 

^' We make a reverence to the altar upon which mass is said, be- 
cause it is the seat of these divine mysteries, and a figure of Christ, 
who is not only our priest and sacrifice, but our altar too, inasmuch 
as we off*er our prayers and sacrifices through him. Upon the altar 
we always have a crucifix, that, as the mass is said in remembrance 
of Christ's passion and death, both priest and people may have be- 
fore their eyes, during this sacrifice, the image that puts them in 
mind of his passion and death. And there are always lighted can- 
dles upon the altar during mass ; as well to honour the victory and 
triumph of our great king (which is there celebrated) by these lights, 
which are tokens of our joy and of his glory, as to denote the light of 
faith, with which we are to approach to him.*' Garden of the soul, 
p. 96—98. 



280 THE MASS. 

municate, and partly because they are celebrated by the 
public minister of the church, not for himself only, but 
also for all the faithful who belong to the body of Christ. 

*^ Chap. VII. Of mixing water viih the wine iii offering 

the cup, 

■*• Further, the holy council reminds all men that the 
priests are commanded by the church to mix water with 
the wine in the cup, when they offer the sacrifice ; part- 
ly, because Christ the Lord is believed to have done the 
same, and partly because water, together with blood, 
^owed from his side, which sacrament is brought to re- 
membrance by this mixture : and since people are re- 
presented bj water, intheapocalyp-e of blessed John, the 
union of believers with Christ the head is thus also re- 
presented. 

"*^ Chap. YIII. The mass not to be celebrated in the vul- 
gar tongue — its mysteries to be explained to the 
I "people. 

*' Akhough th« mass comprises abundant instruction 
for those who believe, it has not been deemed expedient 
by the fathers that it should be every where celebrated 
in the vernacular tongue. Wherefore, lest the sheep of 
Christ hunger, and the children ask bread and there be 
none to break it to them, through th-e universal retention 
of a custom which has been approved by the holy Ro- 
man church, the mother and mistress of all churches, 
the holy council commands all priests having cure of 
souls, to intersperse in the celebration of the mass, either 
personally or by others, explanations of what has been 
read, and frequently to expound the mystery of this 
most holy sacrifice, especially on Sundays and feast- 
days. ^ ® 

^0 Pallavicini gives three reasons for the prohibition contained in 
the decree. 1. The difficulty of procuring thoroughly accurate 
translations, so as to preserve the true sense of the church. 2. The 
inconvenience that would arise from priests being able to officiate 
jonly in one country. 3. The importance of preventing the myste- 
ries of the faith from becoming the subject of common conversation 
and discourse, lest contempt or heresy should be promoted. Lib. 



THE MASS. 281 

*' Chap. IX. Prologue to ike suhjoiiied canons. 

" Seeing that in this age many errors are disseminat- 
ed, and many persons teach and dispute in opposition to 
this ancient faitii, which is founded on the holy gospel, 
the traditions of the apostles, and the doctrine of vene- 
rable fathers; this most holy council, having frequently, 
seriously, and maturely discussed the subject, hath de- 
termined by unanimous consent to condemn and root 
out of the church all that is contrary to this pure faith 
and sacred doctrine, by the canons hereto subjoined. 

" Canon i. Whoever shall affirm, that a true and 
proper sacrifice is not offered to God in the mass ; or 

xviii. c. 10. It is peculiar to the Romish church, to maintain that 
** ignorance is the mother of devotion." 

Gother thus defends the practice of his church : — "■ He [the Ca- 
tholic] is commanded to assist at the church service, and to hear 
mass ; and in this he is instructed, not so much to understand the 
words, as to know what is done. For ti\e mass being a sacrifice, 
wherein is daily commemorated the death and passion of Christ, by 
an oblation, made by the priest, of the body and blood of the imma- 
culate Lamb, under the symbols of bread and wine, according to his 
own institution ; it is not so much^he business of the congregation 
present to employ their ears in. attending to the words, as their hearts, 
in contemplation of the divine mysteries, by raising up fervent affec- 
tions of love, thanksgiving, sorrow for sins, resolutions of amend- 
ment, &c. That thus having their hearts and intention united with 
the priest's, they may be partakers of his prayers, and the sacrifice 
he is then offering; than which he believes nothing is more accept- 
able to God, or beneficial to true believers. And for the raising of 
these affections in his soul, and filling his heart with love and devo- 
tion, he thinks, in this case, there is little need of words ; a true 
faith, without these, is all-sufficient.... It nothing therefore concerns 
his devotion, that the mass is said in Latin; if the church has order- 
ed it thus, to preserve unity, as m faith, so in the external worship 
of God, and to prevent the alterations and changes which it would 
be exposed to if in the vulgar language, and for other good reasons 
— what is that to him ? He should receive but little advantage if it 
were in his mother tongue. For besides that the greater part is said 
in so low a voice that it is not possible he should hear it, the words 
do not belong to him, but to the priest's office only ; his obhgation is, 
to accompany the priest, in prayer and spirit, to be a joint offerer 
with him, to contemplate the mysteries there represented, and to 
excite in his soul devotions according to the exigency of every pas- 
sage ; according to the directions he finds in his English prayer-books, 
of which there are a great variety extant, set forth for the help of the 
ignorant ; by which they are taught the meaning of every part and 
ceremony of the mass, and how to apply their devotions according- 
ly." Papist misrepresented and represented, p. 54—58, 

24* 



282 THE MASS. 

that the offering is nothing else than giving Christ to 
us, to eat : let him be accursed, 

'^2. Whoever shall affirm, that by these v^ords, ^Do 
this for a commemoration of me,' Christ did not appoint 
his apostles priests, or did not ordain that thej and other 
priests should offer his body and blood : let him be ac- 
cursed. 

''3. Whoever shall affirm, that the sacrifice of the 
mass is only a service of praise and thanksgiving, or a 
bare commemoration of the sacrifice made on the cross, 
and not a propitiatory offering ; or that it only benefits 
him who receives it, and ought not to be offered for the 
living and the dead, for sins, punishments, satisfactions, 
and other necessities : let him be accursed. 

^^4. Whoever shall affirm, that the most holy sacri- 
fice of Christ, made on. the cross, is blasphemed by the 
sacrifice of the mass : or that the latter derogates from 
the glory of the former : let him be accursed. 

^^5. Whoever shall affirm, that to celebrate masses in 
honour of the saints, and in order to obtain their inter- 
cession with God, according to the intention of the 
church, is an imposture : let him be accursed. 

^' 6. Whoever shall affii'm, that the canon of the mass 
contains errors, and ought therefore to be abolished : let 
him be accursed. 

^'7. Whoever shall affirm, that the ceremonies, vest- 
ments, and external signs used by the Catholic church, 
in the celebration of the mass, are excitements to irre- 
ligion, rather than helps to piety: let him be accursed. 

" 8. Whoever shall affirm, that those masses in which 
the priest only communicates sacramentally are unlaw- 
ful, and therefore ought to be abolished : let him be ac- 
cursed. 

'^ 9. Whoever shall affirm, that the practice of the 
Roman church, in uttering with a low voice part of the 
canon and the words of consecration, is to be condemn- 
ed; or that the mass should be celebrated in the vernac- 
ular language only ; or that water is not to be mixed in 
the cup with wine, when the sacrifice is offered, because it 
is contrary to Christ's institution: let him be accursed." 

To the Romish clergy, the mass has ever been the 
source of gainful traffic. The fiction of purgatory has 
enabled them to work powerfully on the affections, the 



THE MASS, 283 

fears, and the hopes of their votaries, and levy immense 
contributions. To relieve a dear friend or relative from 
his sufferings in the unseen world, is represented as a 
duty, the neglect of which is a most crying sin. If 
benevolent aid is sought in prosecuting some work of 
presumed piety, a liberal donation has the promise of 
future reward, and secures a reversionary interest of no 
small value. ^ ^ It was well that the council forbore to 
quote scripture in support of this dogma, founding it 
wholly on tradition and the authority of the church. 
Such an instance of modesty rarely occurs. ^ ^ 

The apostle Paul nobly said, *'In the church I had 
rather speak five words with my understanding, that by 
my voice I might teach others also, than ten thousand 
words in an unknown tongue.'' 1 Cor, xiv. 19. The 
custom of celebrating mass in the Latin language only 
stands in direct contradiction to his reasoning in that 
important chapter, and is not less opposed to the testi- 
mony of history than it is to the authority of scripture. 
Like the ancient wizards, who " peeped and muttered," 
the Roman Catholic priest recites a considerable part of 
the service in a low, murmuring voice, entirely unintel- 
ligible to the people. If it be said that they are allowed 
the use of translations, it may be replied that those 
translations comprise only detached portions of the ser- 
vice, and that it is obviously impracticable to derive any 
benefit from them during the time of v/orship. The 
rapid succession of ceremonies, the frequent changes of 
posture, the constant appeal to the senses, cannot but 
divert the attention, and present an insuperable obstacle 
to all attempts of the kind ; to say nothing of the diffi- 

r 11 For instance — those who contribute to the erection of a chapel, 
are encouraged by the assurance, that " every Sunday prayers ar« 
pubUcly offered up for them : and that a mass will be said every year^ 
tcithin the octave of All Saints, for the repose of their souls after deaths 
But the subscribers to the " Benevolent Society for the reUef of the 
aged and infirm poor," are still more fortunate ; ^^ four masses in 
each month are regularly offered for tlie benefactors, living and dead," 
Laity's Directory, 1830, p. 22, 31. 

12 Bellarmine (De Alissa, 1. ii. c. 7.) adduces 2 Maccabees xu, 
46. '* It is therefore a holy and wholesome thought to pray for the 
dead, that they may be loosed from sins." This passage is the strong 
hold of the Roman Catholics: Protestants know what value to set 
opon the t^stimeny of aa apocryphal book. 



284 THE MASS, 

culty of reading with advantage, while at the same time 
the service is being* carried on in another tongue. Of 
this, Roman Catholic instructors are fully aware. Their 
books of devotion contain no directions for the use of 
the translated Missal, but rather aim to recommend 
what is termed sfiritual communion, that is, meditation 
on what the priest is supposed to be saying. 

It is the dishonour cast upon our blessed Saviour that 
justly exposes the mass to the indignant rejection of 
scriptural christians, and induces them to subscribe 
heartily to the language of the church of England, stig- 
matising it as a collection of ''blasphemous fables" and 
*' dangerous conceits." ^ ^ Place by the side of this de- 
cree the Epistle to the Hebrews, and then '' look on 
this picture and on that !" How different the one from 
the other! Surely nothing but an inveterate habit of 
perverting Scripture to serve a purpose could reconcile 
the mind to such interpretations as are here propounded. 
According to the Apostle Paul, Christ is our High Priest, 
who has offered himself ''once for all," and "by his 
one offering hath perfected for ever them that are sanc- 
tified." Exalted at the right hand of God he " ever 
liveth to make intercession for us." Having entered 
into the \io\y place he presents himself to the Father as 
^' the Larnb that was slain," and his presence there 
pleads for the penitent. " He is able to save to the 
uttermost them that nome unto God by him." The 
privilege of direct access lothe Almighty is granted by 
his mediation to all who repent and beheve. They need 
no earthly priest to introduce them. Jesus only is their 
priest; his perfect sacrifice, which never needs to be 
repeated, is the warrant for their approach to God. It 
were blasphemy to say that any thing more is required, 
or that a fellow-sinner can propitiate Deity and open 
the path to pardon for the repenting rebel. But by the 
obedient Roman Catholic his priest is regarded as all in 
all. To hivi he confesses his sins; from him he re- 
ceives absolution ; he is vested with the wondrous power 
of transmuting the bread and wine into the real hcdy 
and blood of the Lord ; and the impiety is consummated 
when the sacrament is made a sacrifice, and a sinful 

13 Thirty.first article. 



THE MASS. 285 

mortal presumes to say that he actually offers to the 
Supreme Being the spotless victim whose '-blood clean- 
seth from all sin." This is in fact to give to the prie^ 
the office of Mediator ; and the natural effect is that he, 
not the Lord Jesus Christ, is the object of the devotee's 
regard. A similar remark may be applied to masses in 
memory of the saints, in which the sacrifice of the 
great and only Intercessor is profanely asserted to be 
offered to the Most High, i7i order to procure the inter- 
cession of his creatures ! Thus the glory of the incar- 
nate Son of God is lawlessly trampled under feet ; he is 
denied his just rights ; and impostors usurp the honour 
which is only due to the '' Great High Priest, who hath 
passed into the heavens." 

The correction of certain abuses in the celebration -of 
mass was the subject of the second decree. Avarice, 
irreverence, and superstition were mentioned as the 
springs of those abuses. Unreasonable pecuniary sti- 
pulations or demands for new masses, were condemned 
as savouring of simoniacal pravity and base gain. It 
was required that officiating priests should be men of 
good character and becoming deportment, and that all 
licentious music, and whatever was inconsistent with 
the gravity of a religious service should be abolished. 
With regard to superstitious observances, it was well 
known that they were too numerous to be described, 
and that their exposure would reflect little credit on the 
Romish church ; a general authority was vested in the 
bishops as delegates of the Holy See, to prohibit, cor- 
rect, amend, and inflict ecclesiastical censures and other 
penalties, at their discretion. 

This was followed by the decree of reformation. Its 
provisions were few and unimportant. Besides the re- 
newal of ancient canons respecting the characters and 
lives of the clergy, and their ordination, it contained 
nothing answerable to the wishes and expectations of 
Christendom, and was consequently subjected to severe 
criticism. 

A separate decree was published, declaring that the 
question of conceding the cup to the laity was referred 
absolutely to the Roman Pontiff, who in his wisdom 
would decide that point, and do what should be most 
useful to the Cluistian commonw^ialth at large, and 



286 THE MASS. 

salutary to those who petitioned for the privileg'e. 
About forty of the fathers recorded their dissent from 
this decree.^** 

14 Pallav. 1. xviii. c. 9. Sarpi, 1. vi. s. 58. A document was read 
at this session, purporting to be the confession of one Abdissi, Patri- 
arch of Musal in Assyria, who had visited Rome to receive from the 
Pope the confirmation of his appointment to office. He promised 
true allegiance to the pontiff, and obedient reception of all the de- 
crees of the council, the future as well as the past. The Romanists 
attached a great deal of importance to this event : the submission 
of a high dignitary of the Eastern church seemed a very favourable 
opening for papal ambition : but it came to nothing. Le Plat, v.. 
p. 407— 50K 



287 



CHAPTER XII. 

THE PRIESTHOOD. J 

Determination to close the Council — Debates on the sacrament of 
orders, and on the divine right of episcopacy and of residence — 
Arrival of the cardinal of Lorraine, and the French prelates — their 
views and intentions — Fears of the papal party — Miscellaneous 
historical notices — Frequent prorogations of the session — Twen- 
ty-third Session — Decree on the sacrament of orders — View of 
the spiritual and temporal power of the Pope — Decree of refor- 
mation. 

The Pope had resolved to bring the council to a speedy 
termination, and thus deliver himself from the vexa- 
tions and alarms which agitated him during its con- 
tinuance. To accomplish his purpose he spared no 
promises, well knowing that it would be verj easy to 
put insuperable difficulties in the way of their perform- 
ance. But at length the dispatches received from the 
legates convinced him that nothing short of a bon^ fide 
concession would be satisfactory. ^ ^ He wrote to them 
to this effect : — that he was willing to consent to all 
just and necessary amendment— that a committee might 
be appointed to examine the memorials which had been 
presented at various times by the ambassadors, and 
select such articles as were most important — that if the 
question of episcopal residence could not be decided 
without a violent contest, it would be better to procure 
it to be referred to himself — and that for the rest, he 

15 By the French ambassadors it had been demanded that doc- 
trine and discipline should be discussed on alternate days, to avoid 
the indecent haste with which the latter had been commonly treated. 
The Imperial ambassadors required the presentation of the memo- 
rial which they had placed in the hands of the legates long before. 
Drascovitch proposed that the votes should be taken hy natians, an 
expedient which would have utterly destroyed the Pope's Italian 
majority. 



Si88 THE PRIESTHOOD. 

placed the fullest confidence in the judgment and pru- 
dence of the legates, and gave them permission to act 
according to circumstances. They were well acquaint- 
ed with the pontiff's real views and wishes, and took 
care not to thwart them. The business of reformation 
was committed to Simonetta, who, with the assistance 
of Boncompagno, Paleotti and others, undertook to pre- 
pare such a decree as might at the same time please the 
Pope and satisfy the oft -repeated demands of the States 
of Europe. "?his arrangement was secretly made, and 
the self-appointed committee pursued its labours un- 
known to the council till the time came for the pro- 
duction of the decree. Thus the fathers were saved tiie 
trouble of investigation ; the wounds of corruption were 
gently opened, and speedily closed again ; all they had 
to do was to receive and apply such remedies as were 
brought ready prepared to their hands. ' ^ 

The sacraments of orders and of matrimony were ap- 
pointed for decision at the next session. In order to 
facilitate and expedite the business, the divines were ar- 
ranged in six classes, to each of which a specific por- 
tion of the discussion was allotted. To the first three 
classes the sacrament of orders w^as assigned, and the 
sacrament of matrimony to the remainder. Injunctions 
were issued, prohibiting any one from speaking more 
than half an hour at a time ; but very few observed 
them. 

Seven articles^, said to contain the opinions of the 
Protestants on the subject of orders were committed to 
the divines for examination. Two or three extracts 
from the speeches delivered in the course of the discus- 
sions will summ.arily comprise the prevailing sentiments. 

Alphonso Salmeron, the Jesuit, affirmed that Christ 
instituted the sacrament of orders when he appointed 
his apostles to the priesthood, as declared in the last 
session. The power then bestowed chiefly related to the 
consecration of his real body. Another power, that of 
jurisdiction over his mystical body, the church, was 
imparted, when he breathed on them and said, " Re- 
ceive ye the Holy Ghost," &c. (John xx. 23;) this 
power was connected with the impression of a charac- 

16 Pallav. 1. xYiii. c. 11. 



THE PRIESTHOOP. 289 

■fer, in which respect the sacrament of orders resembles 
those of baptism and confirmation. Further, when the 
Saviour led the apostles out and blessed them, (Luke 
xxiv. 50.) he constituted them bishops, sending them 
to preach the gospel. These and similar sentiments, 
equally foreign to the true meaning of Scripture, he 
confirmed hy the authority of the Apostolical Constitu- 
tions (a well known apocryphal work,) and various tra- 
ditions and councils. 

Peter Soto spoke of the hierarchy. He maintained 
thtat in the government of the church, which is vested 
in the priesthood, there is a regular gradation, as in the 
angelic host, and that bishops, priests, and other minis- 
ters, are the rulers of the spiritual community, ordinary 
Christians being entirely excluded^ although h^ admit- 
ted that the latter have in certain cases the right of 
election, which had been denied by the preceding speak- 
er. In opposition to the Protestants, he asserted that so 
far from the office of priests being confined to preaching 
the gospel, that duty rather belongs to bishops, accord- 
ing to the saying of the apostle. '' Christ sent me not 
to baptize, but to preach the gospel." 

Melchior Cornelio \'indicated the use of unction and 
other ceremonies used in ordination. He also endea- 
voured to prove that bishops are superior to priests, and 
that the episcopacy is an order of peculiar dignity, prin- 
cipally because confirmation and ordination are confer- 
red by them only. ^ ^ 

The debates that arose on the last article (relating 
to the superiority of bishops to priests) excited a dispute 
that more than ever distracted and divided the council. 
When this subject was discussed in 1552, the question 
proposed was, " Whether bishops are superior to pres- 
byters by divine righij'^ and Crescentio, while he con- 
ceded the affirmative, had contrived to evade its effects, 
and would have succeeded, had he not been detected 
and exposed. ^^ The present legates had resolved to 
avoid if possible the revival of the controversy, chiefly 
on account of its connexion with the dispute respecting 

n Pallav. 1. xTiii. c. 12. Sarpi, 1. vii. s. 7—9. Le Plat, v. p, 
S08— 516. 
18 See p. 209. 

25 



290 THE PRIES'niO01>. 

residence, which they intended should be quietlj refe^ 
red to the Pope. With these views they erased froni the 
article the words ''jure divino," "by divine right/' 
hoping that the subject would not be introduced. But 
they were mistaken. The Spaniards resolutely refused 
to be silent. A furious contest was the result, which, 
though the issue was favourable to the pajxil interests, 
necessarily prolonged the council much beyond the time 
which had been fixed for its continuance. 

When the deliberations, of the divines- were ended, a 
committee was appointed to prepare the decree and 
canons, copies of which were soon distributed among 
the fathers. In examining them the prelates were un- 
usually critical, even to fastidiousness. At the close of 
the discussion, the archbishop of Granada remarked 
that there was a great defect in the decree, inasmuch 
as the declaration of the divine right of episcopal supe- 
riority was wanting. Such a declaration, he said, had 
been prepared and agreed to in 1 552, as some who were 
then present could testify. In a long and studied 
address he laboured to defend his sentiments. The le- 
gate Osius interrupted the archbishop, and said that this 
was a point on which there was no dispute with the 
heretics, and therefore such a declaration as he demand- 
ed was totally unnecessary ; even the confession of 
Augsburg did not deriy the divine right of bishops, but 
only that those who were consecrated with Romish rites 
were not true prelates, '' If it is confessed by the here- 
tics themselves," replied the archbishop, "why should 
we hesitate to affirm it ?" The legate still persisted that 
this was needless, evidently wishing to evade the ques- 
tion altogether. But this was impracticable ; the asser- 
tion respecting the confession of Augsburg was shown 
to be incorrect, ^ ^ and the archbishop and his friends 
persevered in their demand, greatly to the annoyance of 
the legates. 

A contentious debate followed, and continued several 

19 The Augsburg confession has no reference whatever to the 
point debated at Trent : the divine right of bishops or pastors is in- 
deed mentioned ; but it is the right to preach the word, adminisferthe 
sacraments, and exercise disciphne. The VVirtemburg confession 
expressly asserts the equality of bishops and presbyters, on the aii> 
thority of Jerome. Corpus et Syntagma, p. 43—47. 120. 



THE PRIESTHOOD. 291 

^ays. Each party put forth its full strength, and the 
importance of the question was universally felt and ac- 
knowledged. Should the divine right be declared, it 
was perceived that the consequences would be eminently 
disastrous to the power and pretensions of the papacy. 
The bishops would immediately assert their entire in- 
dependence of the Pope, a fruitful source of revenue and 
influence would be entirely destroyed, and the court of 
Rome would sink into comparative insignificance.- — 
These considerations greatly alarmed the legates, and 
induced them to employ all the force of intrigue to pro- 
cure the rejection of the disputed clause.^ « At length 
a division took place, in which one hundred and eighty- 
one votes were given. Fifty-four prelates voted for the 
divine right, and the number would have been greater 
had not many been restrained by the fear of incurring 
the displeasure of their patrons, the legates, or the 
Pope. 2 » But although the majority sided with the le- 
gates, they knew how it was obtained, and felt that it 
would be unsafe to treat their opponents with disrespect, 
since among them were found a large proportion of the 
most learned and influential prelates then at Trent. It 
was at least good policy to seek conciliation and agree- 
ment, even though the attempt failed of success. With 
this object an addition was made to the committee, who 
took immense pains to frame the decree in such a man- 
ner as might meet the views of both parties. Various 

20 The Jesuit Lainez was employed to refute the advocates of th« 
divine right. The historians have preserved a very full report of 
his speech: It contains the most extravagant assertions of pontifical 
power and authority. Lainez maintained that Jesus Christ is sole 
ruler of his church ; that when he left the world he constituted Peter 
and his successors as his vicars ; that in consequence the Pope is 
absolute Lord and Master, supreme and infallible; that bishops de- 
rive from him their power and jurisdiction, and that in fact there is 
no power whatever in the church but from him, so that even genersd 
councils have no authority, are not infallible, do not enjoy the influ- 
ence of the Holy Spirit, unless they are summoned and controlled 
by papal authority I Pallav. 1. xviii. s. 15. Sarpi, 1. vii. s. 29.-^ 
Le Plat, v. p. 524. 

21 It seems that many abstained from voting at all, for fear of giv- 
ing offence. D'Andrada says fehat there were more than two hun- 
dred and thirty present when the question of communion in both 
kinds was discussed, and the number gradually increased till it 
jeached nearly three hundred. Defensio Trident. Fidei, 1. i. p^ ^.. 



292 THE PRIESTHOOD. 

modes of expression were proposed, altered, modifiecf. 
and rejected. Much time was wasted in these conten- 
tions, and no prospect of union appeared, 22 

The situation of the legates was sufficiently trying*. 
They could neither please the Pope nor pacify the pre- 
lates. His Holiness anxiously desired the termination 
of the council ; but this could only be accomplished by 
a forced decision of the question of divine right, which 
would be followed by anopenrupturewiththe Spaniards 
and French, and probably with the Germans. The op- 
posing bishops were thoroughly untractable: it was 
useless to attempt to overawe them — they were proof 
aMinst seduction. The business of the council was at 

CD 

a stand, and nothing had been done for several days, 
when the legates proposed anew the subject of resi- 
dence. They introduced a decree, enacting severe pe- 
nalties against offenders, and offering a bounty on obe- 
dience by exempting residentsfrom the payment of their 
tenths. This was inserted as some compensation to the 
bishops for the omission of the declaration of divine 
right. But various objections were raised against it^ 
particularly by the Spanish and French ambassadors, 
who contended that it infringed on the rights of their 
sovereigns. Even the bishops were not satisfied, for 
they foresaw that the promised immunities would be 
soon taken from them, and were unwilling to forego 
their claims for the prospect of an uncertain advantage. 
In consequence, the debate quickly closed, and was not 
resumed for some time.- ^ 

At the request of the French ambassadors the session 
was postponed, on account of the expected arrival of the 
cardinal of Lorraine. He entered Trent Nov. 13, ac- 
companied by fourteen bishops, three abbots, and twen- 
ty-two divines, chiefly doctors of the Sorbonne. This 
was an event in which all parties felt deep interest. — 
The reforming members of the council, particularly the 
Spaniards, looked forward to it with much pleasure. — 
They had heard that the cardinal purposed to lay an 
unsparing hand on the abuses of the papacy, and to 
avov/ himself the warm and uncompromising advocate 

22 Pallav. l.xviii. c. 16. Sarpi, 1. vii. s. 25—29. 

23 Pallar. 1. xviii, c. 17, Sarpi, 1. vii. s. 28, 



THE PRIESTHOOD. 293 

*eT reform. On the other hand, the legates and then* 
adherents could ill conceal their fears. They were 
much alarmed at the anticipated union between the 
French and the Spaniards ; and the free spirit and bold 
measures that had been recently indulged in France 
seemed to justify the most anxious forebodings. But 
the Pope affected to treat the matter with indifference. 
He ridiculed the idea of the cardinal of Lorraine's set- 
ting up for a reformer. " This cardinal," said he, "is a 
second Pope. He has a revenue of three hundred thou« 
sand crowns. A suitable person, truly, to talk of re- 
form, and inveigh against pluralities ! As for me, I have 
but one benefice, and I am content with one !" Yet in 
fact his Holiness was as much afra-id as his ministers. 
Reports were continuallj" brought to him respecting the 
aims and intentions of the cardinal. It was not enough 
that he was described as the irreconcilcable enemj^ of 
corruptions and abuses. Some affirmed that he wished 
to procure a decree for the performance of divine wor- 
ship in the vernacular tongue, and that in his own dio- 
cese of Rheims baptism was already so celebrated. 24 
Others said that he would plead for communion in both 
kinds, and the marriage of the clergy ; and that he in- 
tended to propose that bishoprics should be bestov^^ed 
only on those who w^ere able to preach, and that un- 
preaching prelates should be compelled to expend one- 
thhd of their revenues in the support of a preacher.^s 
Whether these reports were well founded or not, the 
Pope deemed that there was sufficient ground for con- 
cern and fear. He immediately dispatched the bishop 
of Monte Falisci, to join the cardinal on his road and 
attend him to Trent, under colour of respect and ho- 
nour, but in reality to act as a spy. With a similar 
object the legates had sent the bishop of Senegal. — 
Orders were issued that every prelate then at Rome 
should repair to Trent forthwith. None w^ere exempted : 
titulars, coadjutors,- those who had resigned their bene- 
fices, and retauied only the episcopal order, without 
jurisdiction — the aged and infirm, and even such as held 
official situations in the papal court, were compelled to 



24 pallav. ut sup. Le Plat, v. p. 519. 
srLe Plat, V. p. 524. 
25* 



294 THE PRIESTHOOD. 

jxo. Thus the pontiff hoped to counterbalance the in- 
tiaence of the Frencli, and bear down opposition by 
numbers. 2 6 

For some time after his arrival at Trent the cardinal 
of Lorraine spoi^e and acted as a thorough friend of re- 
form. His house was the resort of the opposition party, 
with whom he held frequent meetings ; and great hopes 
were entertained of the favourable issue of his endea- 
vours. These hopes were strengthened by the declared 
wishes and intentions of the French government. It was 
constantly asserted that nothing less than a radical re- 
form would satisfy the people, or save the Catholic faith 
from subversion. When the cardinal was publicly 
received by the council he drew an affecting picture of 
the state of France, and powerfully urged the necessity 
of prompt and energetic measures. He was followed 
by the ambassador Du Ferrier, who addressed the fa- 
thers m a strain of bold remonstrance and eloquent fer- 
vour. Their demands, he said, were contained in the 
sacred Scriptures, the canons of general councils, and 
the ancient constitutions and decrees of venerable pon- 
tiffs and fathers. To these standards must the church 
again be brought. Nothing less would suffice. '' Un- 
less this is done, holy fathers," said the ambassador, "in 
vain will you inquire whether France is in a state of 
peace. We can only answer you as Jehu answered 
Joram when he said, ' is there peace, Jehu T ' What 
peace,' he replied, 'so long as the fornications' ^ 7 _ . , 
you know the rest. But unless this is done, in vain w^U 
you seek for advice or help from this or that quarter ; 
in vain will you rely on the fidelity or zeal of the sove- 
reigns of Europe ; a deceitful tranquillity may be pro- 
duced, quickly to be disturbed, while, in the meantime, 
souls will perish, whose blood will be required at your 
hands." Such sentiments and language were heard 
with great satisfaction by the enemies of corruption. ^ s 

The French ambassadors were instructed to require a 
revision of the church service, in order to the abolition 
of all superstitious and useless ceremonies — the conces* 

26 Pallav. 1. xix. c. 2. Le Plat, v. p. 547. 570. 

27 2 Kings ix. 22. 

28 Pallav. 1. xix. c. 3. Sarpi, 1. vii. s. 32. Le Plat, v. p. 549— 
559. 



THE PRIESTHOOD, - 295 

sion ofthe cup to the laitj^ 9 — the administration of the 
sacraments, the singing of " psalms and other spiritual 
songs," the reading, and interpretation of scripture, and 
pubhc prayers, in the vernacular tongue — the reforma- 
tion of the Ucentious hves of the clergj, and, generally, 
of all abuses that had crept into the court of Rome or 
the church at large, an ample list of which was fur- 
nished. 3 When to these are added the demands of the 
emperor and the Spanish prelates, who zealously co- 
operated with the French in promoting reform, it will be 
confessed that the Pope and his ministers had sufficient 
grounds for anxiety and alarm, ^i Nevertheless, his 
Holiness determined to preserve things as they were, or 
any rate to concede as little as possible : but this strength 

29 Some time after, when the cardinal of Lorraine was atlnspruck, 
on a visit to the emperor, some ofthe divines who accompanied him 
were attending his Imperial Majesty in his library. He inquired 
their opinion on the concession ofthe cup. They argued against it ; 
whereupon the emperor turned to the king ofthe Romans, who was 
present, and said, '' Forty years long was I offended with that gene- 
ration; and I said, These always err in heart.'' Lettres, Anecdotes, 
et Memoires du Nonce Visconti, t. i. p. 81. 

30 Le Plat, V. p. 559 — 564. A memorial was presented by the 
French ambassadors, Jan. 2, 1563, comprising thirty-four articles of 
reform. Among them, besides those stated above, w^ere the follow- 
ing, that priests should be entirely occupied with the duties of their 
office, and not be suffered to intermeddle with secular affairs ; that 
the bishops should provide a sufficient number of preachers in^^every 
diocese, so that sermons might be deliveredon all Sundays and feast- 
days, as well as in Lent and Advent : that no ecclesiastic should 
possess more than one benefice : that commendams and similar abuses 
should be utterly abolished ; that the prevailing superstition in re- 
gard to images, indulgences, pilgrimages and relics should be cor- 
rected ; that public penance should be revived; and that diocesan 
synods should be held every year, provincial synods once in three 
years, and general councils every ten years. Pallav. 1. xix. c. 11, 
Sarpi, 1. vii. s. 50. Le Plat, v. p. 631—643. 

31 Le Plat, V. p. 564. Even the Italian bishops began to think of 
reform. Ibid. p. 614—619. Visconti advised the Pope to write a 
sharp letter to the emperor, and tell him that he was wiUing to have 
reformation, but not disfiguration. At the same time he suggested 
that it might be politic to propose a reform so strict and universal 
that the princes themselves would be afraid of it. This suggestion 
was subsequently adopted. The duke of Bavaria, among other things 
had asked permission for laymen to preach, instead of ignorant priests, 
Visconti recommended that a Catechism and some homilies should 
be printed in the German language, for the use of such priests. Let- 
tres, t. i. p. 63—75. 



^96 THE PRIESTHOOD. 

of the opposition made it necessary to adopt very cau- 
tious measures, and to trust to dexterous management 
rather than open resistance. He knew that craft and 
guile have often succeeded when force would have been 
employed in vain. 

Stormy debates, intrigues and counter intrigues, and 
attempts to conciliate or overawe, made up the history 
of the council from the autumn of 1562 to the summer 
of 1563. During all this time the fafhers were very 
busily engaged in discussion ]^^ but it was too evident 
that their object was less to elicit truth than to get the 
mastery over each other. It was a fierce struggle between 
the liberal and servile parties, the friends of reform and 
the foes of innovation. On the part of the pontiff and his 
agents no stone was left unturned to secure the interests 
of Rome and avert all change. Messengers were con- 
tinually passing between his Holiness and the legates, 
to convey information, advice, and direction. Hired 
spies noted with unceasing vigilance every aspect of 
affairs, and faithfully reported the conduct of the pre-' 
iates. Art, bribery, intimidation were by turns employ- 
ed; fair discussion and honourable dealing were un- 
known. Only a passing notice of such proceedings is 
necessary in this place; a minute narrative would but 
excite disgust, and weary the patience of the reader. ^^ 

33 The cardinal of Lorraine says that they were engaged full five 
hours every day. Le Plat, v. p. 593. Theological discussions were 
not their sole employ. Twice they assembled to render thanksgivings 
to God for the defeat of the Huguenots by the king of France, and 
once to celebrate mass for the Catholics who were slain in battle. 
A virulent harangue against the Protestants was delivered at the first 
of those meetings, in which the victory was compared to the deliver- 
ance of the Israelites from Egypt, and the successes of Jephtha, 
Gideon, Barak, and the Maccabees; and the Roman Cath'^lic sol- 
diers were described as having ' consecrated their hands in the 
blood of the impious." There were great rejoicings at Rome also 
on account of these events. Le Plat, i. p. 573—586. 

33 When the French prelates, shortly after their arrival, continually 
pressed the legates to give them satisfaction on the subject of reform, 
declaring that they would stay at Trent ten years rather than have 
their wishes frustrated Visconti strongly urged a compliance with 
their request, or at least a declaration of what was intended, " to get 
rid of this troublesome body of grumblers." T. i. p. 117. 

The letters of Visconti show that he was little scrupulous of the 
means he employed to get information of the seutiments aud designs 



THE PRIESTHOOD. 297 

The discussion on residence and the divine right of 
bishops were frequently renewed, and carried on with 
great violence and asperity. The diversity of sentiment 
that prevailed on the latter subject occasioned the most 
rancorous discord. Those who held the institution of 
bishops to be of divine right, treated their opponents as 
slaves, who had ignobly sold themselves to do the will 
of the Pope ; while they themselves were regarded as 
malcontents or rebels, for opposing the just rights of 
Christ's vicar on earth. Various formulas were pre- 
pared, in the hope of uniting the two parties without 
compromise of principle on either side; but the attempt 
was wholly unsuccessful, and at last the council termi- 
nated without any authoritative declaration on a point 
of so great importance, ^ * The question of residence 

of the prelates. He often succeeded by tampering with their secre- 
taries or domestics. 

The Pope attempted to bribe du Ferrier. Visconti, t. i. p. 91. 
Lest the frequent arrival of couriers from Rome shoald excite the 
suspicions of the prelates, they were ordered to leave their guides 
and equipage at the last stage before they came to Trent, and to 
enter the city incog. Sarpi, 1. vii. s. 30. 

34 Pallav. 1. xix. c. 12. Sarpi, 1. vii. s. 46. 50. Le Plat, v. p. 
537. 584. 644. While the French and Spanish prelates laboured 
to establish the divine right .of episcopacy, meaning thereby that 
bishops derived both their office and their j)ower immediately from 
Jesus Christ, the Pope strove to enact a distinction between their 
order and their jurisdiction, affirming that the former was derived 
from Jesus Christ, but the latter from the Roman pontiff. A canon 
sent to the legates, but not passed by the council, was thus express- 
ed:—'^ Whoever shall affirm, that blessed Peter was not appointed 
by Christ the chief of the apostles, and his vicar on earth ; or, that 
it is not necessary that there should be in the church one pontiff, the 
successor of Peter, and equal to him in the power of government; 
or, that his lawful successors in the Roman See from that time to 
the present have not possessed the primacy of the church, and were 
not the fathers, pastors and teachers of all christians, and that full 
power to feed, rule, and govern the universal church was not com- 
mitted to them by our Lord Jesus Christ: let him be accursed." 

The cardinal of Lorraine said that if such a canon were proposed 
he would protest against it, in the name of the king and of all the 
prelates of France. On another occasion he said, in the presence of 
several bishops, '^ It is as true that the council is above the Pope as 
it is true that the word was made flesh." Visconti says that this 
*' approaches to impiety." '* The bishops are Christ's vicars, not the 
Popes,"said the archbishop of Granada; and again, "Let him give 
us our rights, and we will give him his," Visconti, t. i. p. 9, 167; 
ii. p. 53. 

Peter Soto the Dominican, whose name often appears in the his- 



5^8 THE PRIESTHOOD. 

was disposed of in a similar way, the decree on that 
subject consisting of vague generalities, and provisions 
easily to be evaded. Reform shared its usual fate. 
Much was asked, little given. The Pope contrived to 
pacify the emperor and the king of France ; and the 
prelates, worn out by opposition, reproach and ill-usage, 
were forced to yield to superior power. ^^ Even the 
cardinal of Lorraine saw, or affected to see, the neces- 
sity of retracing his steps ^ his pompous pretensions 

tory of the council, died at Trent in April 1563. On his death bed 
he wrote to the Pope, earnestly entreating his Holiness to allow the 
declaration of divine right and episcopacy. By some means this 
letter got abroad, notwithstanding the endeavours of Visconti to sup- 
press it, and made considerable impression. Pallav. 1. xx. c 13. 
Sarpi, 1. vii. s. 83. Le Plat, vi. p, 14. Visconti, -t. i. p. 237. 245. 

35 The treatment of the bishop of Guadix was most disgraceful. 
*' The bishop of Guadix, (says a Spanish prelate who was present) 
said that the bishops had their sole authority de jure divino — by a 
divine right; and that even without the confirmation of the Pope they 
would be true bishops, since there is no proof that either Cnrysos- 
tom, or Basil, or Gregory of Nice, received such confirmation, or 
indeed any thing at the hands of the Roman pontiff. 

" When he began to utter this sentence, cardinal Simonetta de- 
sired him to have care to his words, for what he said was scandalous, 
especially in such times. 

^* Upon this there was a stir among the prelates, and they began 
to make a great noise, and the patriarch of Venice, rising out of his 
place, called the bishop a schismatic, and declared that he must re- 
cant. It is said that the archbishop of Granada, who was near, 
told those who had risen that they themselves were the true schis- 
matics, s^i nee, without listening to the bishop of Guadix, they made 
that uproar, and used words so offensive and outrageous against so 
orthodox a man. I did not hear this, though I was at no great dis- 
tance ; for at this time, the uproar being great, I had also stood up, 
declaring that it was a sh'dme they should run him down in that 
manner ; that he ought to be allowed to finish his speech, and then 
it would be time to ascertain whether he had uttered any thing wor- 
thy of reproof or punishment." 

So wrote the bishop of Salamanca; others have stated the matter 
still more strongly; even Palavicini confesses that the prelates not 
only made a great clamour, but that some exclaimed, '* Curse him — 
burn him — he is a heretic!^' L. xix. c. 5. Sarpi, 1. vii. s. 36. Le 
Plat, V. 577. Practical and Internal Evidence against Catholicism, 
p. 335. 

On one occasion the bishop of Verdun had inveighed severely 
against the court of Rome. '- How the cock crows," (nimiam gallus 
cantavit— the reader will observe the allusion) said a prelate who 
sat near him. Upon which the bishop of Lavaur immediately re- 
joined, " Would that at the crowing of the cock Peter vyoulcj repent 
fiind weep bitterly!" 



tHE PRIESTHOOI). 205 

evaporated and vanished; and he tamely acquiesced i^ 
such reformation as the Roman Pontiff chose to gran^; 
though, for the sake of consistency, he recorded his 
protest against it, and declared, that he only accepted it 
because he found it impossible to procure more liberal 
concessions. ^ ^ 

The dissensions of the fathers were so violent, that 
the session had been prorogued no fewer than ten times. ^ "^ 

36 Oq9 would not have expected this, after reading the following 
extract from a letter to his secretary and agent at Rome. 

*^ The Lord God is greatly enraged against us ; and there is reason 
to fear, unless his wrath is appeased, that we shall soon witness a 
great division to terminate in tiie ruin of the ministers of the church, 
on whom, with great justice, the divine vengeance will fall. Oihat 
these days had never appeared concerning which the Apostle Paul 
speaks. 2 Thessalon. 2, when he says — except there come a falling away 
first, 8fc. Now may God preserve us — and it is necessary 3iat his 
Holiness should look well to it. For those, both here and at Rome, 
who are willing to rank themselves as the defenders of the Holy 
Apostolic See, and shield themselves under this cloak, are, some of 
them, desirous of a cardinal's hat ; while others are seeking, by 
these disturbances and vexations to shorten the life of his Holiness, 
and thus to elect a new pope who may appease the wrath of God, 
retain the provinces which are wavering, regain those which are 
lost, and in this way render the days of his Holiness long and happy, 
full of glory and of immortal praise. I pray God to keep his Holi- 
ness and longto preserve him — to whom the songs and flattery of these 
Syretis ought to be objects of great suspicion. '''' Le Plat, v . p. 653 — 658. 

Count de Luna, the Spanish ambassador, wrote thus to his sove- 
reign, Philip 2, Oct. 16, 1563 : 

*' They [the legates] have endeavoured, and are still trying to keep 
the council oppressed^ and controlled by authority, by a multitude 
of votes, and every possible artifice and contrivance. This was re- 
sisted for a time without much difficulty, as long as the cardinal of 
Lorraine conducted himself with the proper zeal which he showed 
when he arrived, so that the business went on almost fairly, and they 
(the Pope's party) could not manage it as they pleased. 

'* But since he, owing to his private views, allowed himself to be 
won over by the legates, who went about it with all industry and 
diligence, their party has gained strength ; and, from the last session 
to this moment, a great union has been observed between the cardL- 
nal and the ministers of his Holiness. 

"The least yielding would, no doubt, bring the council to an 
abrupt conclusion ; for of the Italian prelates, except a few honest 
men, they disp/)se as they please. 

" We must be carefiil not to fail into a gieat evil ; such as there 
would be in the world's knowing that the council is held rather 
for private objects, than for tlie sake of religion and the public 
good." Practical and Internal Evidence against CathoUcisnij p. 
332. 

37 The addresses delivered by the legates at thes© prorogatioBs; 



300 THE PRIESTHOOD. 

During the interval (ten months) two of the legates, tHe 
cardinal of Mantua and cardinal Seripand, had died;^ ^ 
and two others had been appointed in their places, the 
cardinals Navagier and Moron. But no change proved 
beneficial to the interests of truth and liberty. The 
legates ruled the council, the Pope directed the legates. 
Divines, bishops, ambassadors, and sovereigns, were ex- 
pected to submit and obey. Remonstrance was un- 
heeded, and opposition fruitless. 

At length, July 15, 1563, the twenty-third session 
was held. The following decree was passed on the sa- 
crament of orders. 

" Chap. I. Of the institution of the priesthood of the 

new law, 

*' Sacrifice and priesthood are so joined by the ordi- 
nance of God, that both are found together in every 
dispensation. Since therefore, under the New Testa- 
ment, the Catholic church has received by divine insti- 
tution the holy and visible sacrifice of the eucharist, it 
must be acknowledged that she has a new, and visible, 
and external priesthood, in the place of the old. Now 
the sacred scriptures show, and the tradition of the Ca- 
tholic church has always taught, that this priesthood 
was instituted by the Lord our Saviour, and that to his 

have been preserved. They were generally couched in language 
of disappointment and anger. For instance: ''To-morrow, venera- 
ble fathers, according to our decree, the session should be held. 
Some will blame us for postponing it; we are compelled to say that 
the fault is your own. As for ourselves, we will endeavour to show 
the whole Christian world that we do not walk after the flesh, but 
after the spirit. Small hope will there be of correcting abuses, if 
time, the most precious of all gifts is thus wasted by you upon in- 
significant and useless question.*?. "....*' Above all things, let the 
fathers study brevity in speaking. On this subject we have often 
admonished your lordships, but admonished in vain. Nevertheless, 
we will not cease to say to you, in the words of the preacher, ' In 

the assembly of presbyters, benot loquacious.' " '' The appointed 

time for the session has arrived, but concord, which ought to pre- 
cede the session is not yet attained." '' Nine months have elapsed 
since a session was celebrated, to the great grief and scandal of all 
Christians," &c. &c. Le Plat, v. p. 542, 564,580, 596, 620,659, 
672: vii.21,63, 108. 

^ The former March 2, the latter, March 17, 1563. 



THE PRIESTHOOD. 301 

apostles and their successors in the priesthood, the power 
was given to consecrate, offer, and minister his body and 
blood, and also to remit and retain sins. ^ 9 

'' Chap. II. Of the severi orders. 

" As the ministry of so exalted a priesthood is a di- 
vine thing, it was meet, in order to surround it with the 
greater dignity and veneration, that in the admirable 
economy of the church there should be several distinct 
orders of ministers, intended by their office to serve the 
priesthood, and so disposed, as that, beginning with the 
clerical tonsure,^ ° they may ascend gradually through 
the lesser to the greater orders. For the sacred scrip- 

39 << The faithful are to be made acquainted with the exalted dig- 
nity and excellence of this sacrament in its highest degree, which is 
the priesthood. Priests and bishops are as it were, the interpreters 
arid heralds of God, commissioned in his name to teach mankind 
the law^ of God, and the precepts of a christian life: they are the 
representatives of God upon earth. Impossible, therefore, to con- 
ceive a more exalted dignity, or functions more sacred. Justly, 
therefore, are they called not only 'angels,' but ' gods,' holding, 
as they do, the place, and power, and authority yf God on earth. 
But the priesthood, at all times an elevated offip^, transcends in the 
new law all others in dignity. The^pi^weiLof^fonsecrating and offer- 
ing the body and blood of our Lord, and of remitting sins, with which 
the priesthood of the new law is invested, is such as cannot be com- 
prehended by the human mind, still less is it equalled by, or assimi- 
lated to any thing on earth." Catechism, p. 304. 

40 '< As persons are prepared for baptis^n by exorcisms, and for 
marriage by espousals, so those who are consecrated to God by ton- 
sure, are prepared for admission to the sacrament of orders. Tonsure 
declares what manner of person he should be who desires to receive 
orders ; the name of ' clerk,' which he receives then for the first time, 
implies that thenceforward he has taken the Lord for his inheritance. 
In tonsure, the hair of the head is cut in form of a crown, and should 
be worn in that form, enlarging the crown according as the ecclesi- 
astic advances in orders." The meaning of the tonsure is variously 
given. Some say that it was instituted by Peter, " in honour of 
the crown of thorns which was pressed upon the head of the Re- 
deemer." Others assert that it is an emblem of the royal dignity , 
because the ministers of the church area ''royal priesthood." 
*' Others are of opinion that tonsure, which is cut in form of a cir- 
cle, the most perfect of all figures, is emblematical of the supeiior 
perfection of the ecclesiastical state ; or that, as it consists in cutting 
off hair, which is a sort of superfluity, it implies a contempt of worldly 
things, and a detachment from all earthly cares and concerns." 
Catechism, p. 310--312, 

26 



302 THE PRIESTHOOD. 

lures make express mention of deacons as well as cJf* 
priests, and instruct us in very serious language respect- 
ing those things which are to be specially regarded in 
their ordination ; and from the beginning of the church, 
the names and appropriate duties of the following orders 
are known to have been in use, viz. sub-deacons, aco- 
lytes, exorcists, readers, and porters. Although they 
are not all of equal rank ; for sub-deacons are placed 
among the greater orders by the fathers and holy coun- 
cils, in which also w^e very frequently read of other infe* 
rior orders. * ^ 

41 The number of orders is therefore seven, viz. porter, reader^ 
exorcist, acolyte, sub-deacon, deacon and priest. Of these some are 
greater, which are also called 'holy;' son^e lesser, which are called 
' minor orders.' The greater, or holy otders, are sub-deaconship, 
deaconship, and priesthood ; the lessor, or minor orders, are porter, 
reader, exorcist, and acolyte." Their functions, and the ceremonies 
used at their ordination, may be briefly described. 

The duty of the porter " consists in taking care of the keys aild 
door of the church, and in suffering none to enter to whom entrance 
is prohibited. The porter also assisted at the holy sacrifice and 
took care that no one should approach too near the altar, or inter- 
rupt the celebrant." To him " belonged the office of treasurer of 
the church, to which was also attached that of guardian of the sacris- 
try; stations, the duties of which are still numbered amongst the 
most honourable functions of the ecclesiastic." At his consecration, 
the bishop takes the keys from the altar, and handing them to him, 
says, '' Conduct yourself as having to render an account to God for 
those things which are kept under these keys^ 

The reader^ s office is *' to read to the people, in a cleaf atid dis- 
tinct voice, the sacred scriptures, particularly the nocturnal psalm- 
ody [always in Latin, be it remembered ;] and on him also devolves 
the task of instructing the faithful in the rudiments of the faith," 
Presenting him with the book which contains what belongs to the 
exercise of his function, the bishop says, '' Receive this book, and be 
you a rehearser of the word of God, destined, if you approve yourself 
faithful and useful in the discharge of your office, to have a part 
with those who from the beginning, have acquitted themselves well in the 
ministry of the divine wordy 

When initiating the exorcist, whose name sufficiently declares the 
nature of his office, the bishop giveshim a book containing the exor- 
cisms, and says, " Take this and commit it to memory, and have 
poicer to impose hands on persons possessed, be they baptized of 
catechumens.^^ 

The duty of the acolyte is to serve those who are in holy orders, in 
the ministry of the altar, and to attend to the lights used at the cele- 
bration of mass. The bishop places in his hand a light, saying, 
" Receive this wax-light, and know that henceforward you are de- 
voted to light the church, in the name of the Lord." He then hands 



THE PRIESTHOOD. 303 

" Chap. III. That orders are truly and projjcrly a 
sacrament. 

" Since it is evident, from the testimony of scripture, 
apostolic tradition, and the unanimous consent of the 

him empty cruets, intended to hold the wine and water, and says, 
** Receive these cruets, which are to supply wine and water for the 
eucharist of the Mood of Christ, in the name of the Lord^ 

To the greater orders, the obligation of celibacy is annexed. The 
sub-deacon^ s duties are " to prepare the altar-hnen, the sacred ves- 
sels, the bread and wine necessary for the holy sacrifice — to minister 
water to the priest or bishop at the washing of the hands at mass — 
to read the epistle — to assist at mass in the capacity of a witness, and 
see that the priest be not disturbed by anyone during its celebration.'^ 
After solemn prayers, accompanied with explanation of the duties 
of his office, the candidate " receives from the bishop a chahce and 
consecrated patena, and from the archdeacon, cruets filled with wine 
and water, and a basin and towel for washing and drying the hands, 
to remind him that he is to serve the deacon. These ceremonies 
the bishop accompanies with this solemn admonition: ' See icJiat 
sort of ministry is confided to you ; I admonish you therefore so to 
comport yourself, as to be pleasing in the sight of God.' Additional 
prayers are then recited, and when, finally, the bishop has clothed 
the sub-deacon with the sacred vestments, on putting on each of 
which he makes use of appropriate words.and ceremonies, he then 
hands him the book of the epistles, saying, ' Receive the book of the 
epistles, and have power to read them in the church of God, both for the 
living and the dead. ' 

To the deacon " it belongs constantly to accompany the bishop, to 
attend him when preaching, to assist him and the priest also during 
the celebration of the holy mysteries, and at the administration of 

the sacraments, and to read the gospel at the sacrifice of the mass." 

" To the deacon also, as the agent of the bishop, it belongs to inquire 
and ascertain who within his diocese lead hves of piety and edifica- 
tion, and who do not ; who attend the holy sacrifice of the mass and 
the instructions of their pastors, and who do not ; that thus the bi- 
shop, made acquainted by him with these matters, may be enabled 
to admonish each offender privately, or should he deem it more con- 
ducive to their reformation, to rebuke and correct them publicly. He 
also calls over the names of catechumens, and presents to the bishop 
those who are to be promoted to orders. In the absence of the bishop 
and priest, he is also authorized to expound the gospel to the people, 
not, however, from an elevated place, to make it understood that 
this is not one of his ordinary functions." . . . . " The prayers used at 
the ordination of a deacon are more numerous and solemn than at 
that of a sub-deacon : his person is also invested with the sacred 
stole : of his oidination, as of that of the first deacons who were 
ordained by the apostles, the imposition of hands also forms a part;- 
and finally, the book of the gospels is handed to him by the bishop, 
with these words : ' Receive power to read the gospel in the church of 
Godf as well for the living as for the dead, in the na^me of the Lard^^^ 



304 THE PRIESTHOOD. 

fathers, that by holy ordination, bestowed by words and 
external signs, grace is conferred ; no one ought to 
doubt that orders constitute one of the seven sacraments 
of holy church. For the apostle saith, I admonish 
thee, that thou stir up the grace of God which is in 
thee by the imposition of my hands. For God hath not 
given us the spirit of fear : but of pov/er, and of love, 
and of sobriety.' 2 Tim. i. 6, T.*^ 

" Chap. IV. Of the ecclesiastical hierarchy^ and of 

ordination. 

^' ForasLTiUch then as in the sacrament of orders, as in 
baptism and confirmation, a character is impressed, 
which can neither be destroyed nor taken away,*^ the 

The office of the piiest is '^ to offer sacrifice to God, and to admi- 
nister the sacramonts of the church ; the bishop, and after him, the 
priests who may be present, impose hands on the candidate for the 
priesthood ; then, placing a stole on his shoulders, he adjusts it in 
form of a cross, to signify that the priest receives strength from 
above, to enable him to carry the cross of Jesus Christ, to bear the 
sweet yoke of his divine Jiaw, and to enforce this law, not by word 
only, but also by the eloquent example of a holy life. He next 
anoints his hands with sacred oil, reaches him a chalice containing 
wine, and a patena with bread, saying, ' Receive power to offer sacri- 
Jlce to God, and to celebrate mass as well fo7 the living as for the dead^ 
By these words and ceremonies he is constituted an interpreter and 
mediator between God and man, the principal function of the priest- 
hood. Finally, placing his hands on the head of the person to be 
ordained, the bishop says, * Receive ye the Holy Ghost : whose sins you 
shall forgive, they are forgiven them : and ichosesins you shall retain 
they are retairied ;^ thus investing him with that divine power of 
forgiving and retaining sins which was conferred by our Lord on 
his disciples." 

** Orders are conferred on certain appointed days only, days on 
which, according to the most ancient practice of the church, a solemn 
fast is observed, to obtain from God, by holy and devout prayer, minisr 
ters not unworthy of their high calling, qualified to exercise the tran- 
scendant power with which they are to be invested, with propriety and 
to the edification of his church."" Catechism, p. 312—316, 318, 321. 

'^ 42 A sacrament is a sensible sign of an invisible grace, and with 
these characters holy orders are invested ; their external forms are a 
sensible sign of the grace and power which they confer on the re- 
ceiver ; holy orders, therefore are really and truly a sacrament." 
Catechism, p. 309. 

** 43 It is clear, as we have already said that the sacrament of 
orders, although primarily instituted for the advantage and edification 
of the church, imparts grace to him who receives it with the proper 



THE PRIESTHOOD. 305 

holy council deservedly condemns the notion of those 
who assert that the priests of the New Testament have 
only a temporary power, and that those who have been 
rightly ordained may become laymen again, if they 
should cease to exercise the ministry of the word of God. 
Moreover, if any one affirm that all christians promis- 
cuously are priests of the New Testament, or that all are 
endued with equal spiritual power, he does nothing less 
than confound the ecclesiastical hierarchy, which re- 
sembles a well-appointed army;^ 4 ^^g [f^ {y^ opposition to 
the doctrine of blessed Paul, all were apostles, all were 
prophets, all were evangehsts, all were pastors, all were 
teachers. Further the holy council declares, that in 
addition to other ecclesiastical degrees, bishops, who 
have succeeded to the place of the apostles, hold a dis- 
tinguished rank in this hierarchical order ;'*^ that they 

dispositions, which qualifies and eaables him to dicharge with fide- 
lity the duties which it imposes, and amongst which is to be num- 
bered the administration of the sacraments. As baptism qualifies 
for their reception, so orders qualify ior their administration. Or- 
ders also confer another grace, which is a special power in reference 
to the holy eucharist ; a power full and perfect in the priest, who 
alone can consecrate the body and blood of our Lord, but in the sub- 
ordinate ministers greater or less in proportion to their approxima- 
tion to the sacred mysteries of the altar. This power is also deno- 
minated a spiritual character, which by a certain interior mark im- 
pressed on the soul, distinguishes the ecclesiastic from the rest of 
the faithful, and devotes them specially to the divine service." Ibid, 
p. 322. 

44 The compilers of the Catechism have invented a distinction be- 
tween internal and external priesthood. " The internal priesthood 
extends to all the faithful who have been baptized, particularly to the 
just who are anointed by the Spirit of God, and by the divine grace 
are made living members of the high priest, Christ Jesus. Through 
faith, inflamed by charity, they offer spiritual sacrifices to God on 
the altar of their hearts, and in the number of these sacrifices are to 
be reckoned good and virtuous actions, referred to theglory of God.". . 
^' The external priesthood does not extend indiscriminately to the 
great body of the faithful ; it is appropriated to a certain class of per- 
sons, who being invested with this august character, and consecrat- 
ed to God by the lawful imposition of hands, and the solemn cere- 
monies of the church, are devoted to some particular ofiice in the 
sacred ministry." Ibid. p. 317. 

45 '' The order of priesthood, although essentially one, has differ- 
ent degrees of dignity and power. The first is confined to those who 
are simply called priests, and whose functions we have now explained. 
The second is that of bishops, who are placed over their respective 
sees, to govern not only the other ministers of the church, but also 
the faithful ; and with sleepless vigilance ajad unwearied care tg 

86* 



306 THE PRIESTHOOD. 

are placed there by the Holy Spirit, as the same apostle 
saith, to rule the church of God : that they are superior 
to presbyters : ^ ^ and that they administer the sacrament 
of confirmation, ordain the ministers of the church,*"^ 
and perform many other offices, to which those who are 
in inferior orders have no right. The holy council fur- 
ther declares, that in the ordination of bishops, priests, 
and the other orders, the consent, call, or authority of 
the people, or of any secular power or magistracy, is not 
so necessary, as that without the same the ordination 
would be invalid : on the contrary, it is hereby declared, 
that all those who presumptuously undertake and assume 
the offices of the ministry with no other call and ap- 
pointment than that of the people, or of the secular 
power and magistracy, are not to be accounted ministers 
of the church, but thieves and robbers, who have not 
entered in by the door. 

'' Thus much it hath seemed good to the holy council 
to teach the faithful respecting the sacrament of orders. 
Opposite sentiments are condemned in the manner fol- 
lowing, by express and appropriate canons; that amidst 
the prevailing darkness of error, all men may, by the 
help of Christ, adopting this rule of faith, easily discern 
and retain the Catholic truth. 

" Canon 1. Whoever shall affirm, that under the New 
Testament there is not a visible and external priesthood- 
or that there is no power to consecrate and offer the 
true body and blood of the Lord, and remit and retain 
sins, but only the bare office and ministry of preaching 
the gospel ; or that those who do not preach are by no 
means to be considered priests : let him be accursed. 

watch over and promote their salvation." The third degree is that 
of archbishop ; in the fourth place are patriarchs : and *^ superior to 
all these is the sovereign pontiff, whom Cyril, archbishop of Alexan- 
dria, denominated in the council of Ephesus, * the father and patriarch 
of the whole world. ' " Catechism, p. 319. 

46 The reader will observe that nothing is said of the divine right 
of episcopacy. 

47 " Some abbots, it is true, were occasionally permitted to confer 
minor orders ; all, however, admit, that even this is the proper office 
of the bishop, to whom, and to whom alone, it is lawful to confer 
the other orders. Sub-deacons, deacons, and priests are ordained 
by one bishop only, but, according to apostolic tradition, a tradition 
which has always been preserved in the church, he himself is con- 
secrated by three bishops." Catechism, p. 320. 



THE PRIESTHOOD. 307 

^' 2. Whoever shall affirm, that there are not in the 
Catholic church, besides the priesthood, other orders, 
both greater and lesser, by which, as bj degrees, the 
priesthood may be ascended : let him be accursed. 

" 3. Whoever shall affirm, that orders, or holy ordina- 
tion, is not truly and properly a sacrament, instituted by 
Christ the Lord ; or that it is a human invention, devis- 
ed by men unskilful in things ecclesiastical ; or that it 
is only the ceremony of choosing the ministers of the 
word of God and of the sacraments : let him be ac- 
cursed. 

^' 4. Whoever shall affirm, that the Holy Spirit is 
not given by ordination ; and therefore, that bishops 
say in vain, 'Receive the Holy Ghost ;' or that thereby 
a character is not impressed ; or that he who was once 
a priest may become a layman again : let him be ac- 
cursed. 

" 5. Whoever shall affirm, that the sacred unction 
used by the church in holy ordination, as well as the 
other ceremonies observed in bestowing orders, are not 
only unnecessary, but ridiculous and hurtful, let him 
be accursed. 

^' 6. Whoever shall affirm, that there is not in the Ca- 
tholic church a hierarchy instituted by divine appoint- 
ment, and consisting of bishops, presbyters, and minis- 
ters : let him be accursed. 

*' 7. Whoever shall affirm, that bishops are not supe- 
rior to presbyters ; or that they have not the power of 
confirming and ordaining; or that the power which 
they have is common to them and presbyters; or that 
orders conferred by them without the consent or calling 
of the people, or the secular power, are invalid; or that 
those who are not properly ordained or instituted ac- 
cording to ecclesiastical or canonical power, but derive 
their ordination from some other source, are lawful mi- 
nisters of the word and the sacraments : let him be ac- 
cursed. 

" 8. Whoever shall affirm, that those bishops who are 
pecuharly appointed by the authority of the Roman 
pontiff are not lawful and true bishops, but a human in- 
vention : let him be accursed." * ^ 

48 Courayer justly says of this canon, ''The meaning of this ca- 
non is not very clear. For if the question is concerning the Bishopa 



308 fTHE PRIESTHOOD, 

There is a remarkable omission in this decree. Not 
a word is uttered respecting the power and authority of 
the Pope, which, it might be supposed, ought to be very 
exactly defined. For surely it must be of great import- 
ance to know the nature, extent, and limits of the su- 
preme jurisdiction in the church ; and more especially, 
as the most extravagant pretensions have been put forth 
by some Roman Catholic writers, and as sturdily resist- 
ed by others. Whose opinions are to be received? 

The authorized enactments of the church of Rome on 
this subject are expressed in very ambiguous and vague 
language. By the decree of the Council of Florence, 
A. D. 1439, (already noticed, p. 33.) it was ordained as 
follows: — '^ We define that the holy apostolic see and 
the Roman pontifiT have a primacy over the whole world, 
and that the Roman pontiff himself is the successor of 
St. Peter, the chief of the apostles, and true vicar of 
Christ, and that he is head of the whole churchy and the 
father and teacher of all Christians; and that to him 
in St, Peter was delegated by our Lord Jesus Christ 
full power to feed^ rule^ and govern the universal 
church; as also is contained in the acts of general coun- 
cils, and in the holy canons." ^^ The compilers of the 
Catechism of the Council of Trent, speaking of the Ro- 
man Pontiff, say — '-'■ Sitting in that chair in which Pe- 
ter, the prince of the apostles, sat to the close of life, the 
Catholic church recognises in his person the most ex- 
alted degree of dignity, and the full amplitude of juris- 
diction; a dignity and a jurisdiction not based on 

ordained by the Pope, no one doubts their being lawful Bishops — 
hence whence is the necessity' of such a decision? If, on the contra- 
ry, the question is concerning any other power than that of ordina- 
tion, it is not equally clear that all the Bishops which the Pope has 
created are lawful Bishops, since they cannot become so except they 
are called agreeably to the laws of each church; this might not be 
even if they were called to the office by the Pope. It seems as if 
this obscurity had been introduced here to favour the pretensions of 
the Popes, who, not being able to make others allow their title of 
Pastors of the Church Universal, have been desirous by this canon to 
establish some foundation on which to rest their pretensions. For, 
besides, if the Bishops ordained by the Pope are only implied here 
why is not the term ordained plainly introduced ?" Sarpi, 1. viii. s. 
25. note. Perhaps, after all, the canon refers to Bishops among the 
heretics. 
49 Practical and Internal Evidence against Catholicism, p. 34. 



THE PRIESTHOOD. 309 



synodal, or other human constitutions, but emanating- 
from no less an authority than God himself. As the 
successor of St. Peter, and the true and legitimate vicar 
of Jesus Christ, he therefore presides over the universal 
church, the father and governor of all the faithful^ of 
bishops alsOj and of all other prelates, be their station^ 
rankj or power ^ what they mayP^ ^ 

Although these statements are very strong, they are 
nevertheless vague and indefinite. Mr. Butler says of 
the decree of the Council of Florence, '' This is the doc- 
trine of the Roman Catholic church on the authority of 
the Pope, and beyond it no Roman Catholic is required 
to believe." ^ ^ But after all, the question returns, *'What 
is that doctrine?" The same individual confesses that 
there is a division of opinion in the church on this sub- 
ject, and adverts to the well-known distinction between 
the Transalpine and the Cisalpine tenets. The fact is, 
that it has been found convenient to leave this moment- 
ous question unsettled. Both the above-mentioned te- 
nets, it seems, are tolerated^ and either may be declared 
true, at different periods, as circumstances or events may 
require. * - 

50 p. 319, 320. 

51 Book of the Roman Catholic Church, p. 119. 

52 The Transalpine divines ascribe to the Pope a supreme and 
controlling power over the whole church, and even over general 
councils — the right of judging all spiritual causes, of constituting, 
suspending, and deposing bishops, of conferring all ecclesiastical 
dignities or benefices, or receiving appeals from all sentences of ec- 
clesiastical courts — and the extraordinary prerogative of personal 
infaUibiiity, when he undertakes to issue a solemn decision on any 
point. The Cisalpines, on the other hand, regard the Pope as sub- 
ject to the church, and to a general council, her representative — 
maintain that the jurisdiction of bishops is derived immediately from 
God — deny the Pope's right to confer benefices — by his paramount 
authority, in opposition to the laws or customs of patronage — refuse 
to admit his prerogative and infallibility, and hold that he may be 
deposed by the church, or a general council, for heresy or schism. 
Mr. Butler states that the Pope's temporal power, i. e. the presumed 
right to depose heretical or contumacious sovereigns, and absolve 
their subjects from their allegiance, was once the main point of dif- 
ference between the Transalpine and Cisalpine divines, being main- 
tained by the former, denied by the latter ; but that now the Tran- 
salpines have at length adopted the Cisalpine opinions on this 
subject. His ow^n views are thus expressed : — 

^'It is an article of the Roman Catholic faith, that the Pope has, 



31t) THE PRIESTHOOD. 

Still it is important to ascertain which view of the 
subject has been current at Rome, or has received pon- 
tifical sanction. This may be easily done. Fourteen 
years after the termination of the Council of Trent, Bel- 
larmine delivered his lectures "De Romano Pontifice," 
in the college at Rome, by appointment of Pope Grego- 
ry XIII. An abstract of these lectures will exhibit the 
sentiments which have prevailed in the Romish court 
from the days of Hildebrand till the present time. 

After endeavouring to prove that simple monarchy is 
the best form of government, and that therefore it has 
been adopted in the church, in which the Pope, as the 
successor of St. Peter, rules in the place of Christ, who 
has constituted him his sole vicar or representative, the 
author describes at large the spiritual and temporal pow- 
er of the Pope. His spiritual power is comprised in 
the following particulars : — That he is supreme judge 
in controversies of faith and manners ; that when he in- 
structs ihe whole church in things relating to faith, or 
promulgates moral precepts relating to things necessary 
to salvation, or which are in themselves good or evil, h& 
cannot yossihly err ; that it is probable, and may be pi- 
ously believed, that he cannot, as a private individual, 
be a heretic; that, as prince of the whole church, he 
may by his own authority enact laws, binding on the 

t)y diviae right — 1. A supremacy of rank ; 2. A supremacy of juris- 
diction in the spiritual concerns of the Roman Catholic church ; and 
3. The principal authority in defining articles of faith. In conse- 
quence of these prerogatives, the Pope holds a rank splendidly pre- 
eminent over the highest dignitaries of the chur>ch; has a right to 
convene councils, and preside over them by himself or his legates, 
and to confirm the election of bishops. Every ecclesiastical cause 
may be brought to him, as the last resort, by appeal ; he may pro- 
mulgate definitions and formularies of faith to the universal church; 
and when the general body, or a great majority of her prelates, have 
dissented to them, either by formal consent, or tacit assent, all are 
bound to acquiesce in them. ' Rome,' they say in such a case, * has 
gpoken, and the cause is determined.' To the Pope, in the opinion 
ipf all Roman Catholics, belongs also a general superintendence of 
the concerns of the church; a right, when the canons provide no 
line of action, to direct the proceedings ; and, in extraordinary caseSf 
to act in opposition to the canons. In those spiritual concerns in 
which, by strict right, his authority is not definitive, he is entitled to 
fhe highest respect and deference." Book of the Roman Catholic 
Cburch, p. 119—124. 



tHB PHIESTHOOD. Sit 

Conscience, and judge and punish in ecclesiastical caus- 
es; that though episcopal jurisdiction, generally consi- 
dered, is of divine right, as God's appointment, yet that 
bishops, canonically elected, receive their actual juris- 
diction and authority, not from Christ, but from the 
Pope ; that he has the power to call general councils, 
and preside over them, as supreme judge; that such as- 
semblies, confirmed by the supreme pontiff, cannot err—' 
but that they may err before such confirmation, unless 
the fathers, in framing their decrees, follov/ his instruc- 
tions; and finally, that the Pope is absolutely above 
councils, and acknowledges na authority whatever over 
himself. 

It is asserted that the Pope has not directly and iirt-' 
mediately^ any temporal power ; but that, by reason of 
his spiritual power, he may possess, at least indirectly^ 
supreme power in directing the temporal affairs of all 
Christians^ in order to the bestoivment of spiritual good. 
This assertion is illustrated by the following analogy: — 
as man is compounded of flesh and spirit, which,- 
though separate, are closely connected; and the latter 
rules the former, so that if the end proposed by the spirit 
is hindered by the flesh, the flesh must be punished by 
fasts and other methods, and, if necessary, the tongue be 
prevented from speaking, the eyes from seeing, &c. — ^in 
like manner, society i& subject to political and to spirit- 
ual power, the end of the one being temporal peace, of 
the other eternal salvation. They constitute one body, 
and the inferior must be subject and subordinate to the 
superior. The spiritual power does not intermeddle 
with temporal matters, so that the spiritual design is 
not hindered. But if any thing of that kind take place^ 
the spiritual power may and ought to coerce the tem- 
poral power J in every suitable and necessary manner. — 
"The Pope cannot," says Bellarmine, "as Pope, or- 
dinarily depose temporal princes, althaugh just reason 
exists, in the same manner in which he deposes bishops, 
that is, as an ordinary judge; yet he may change 
kingdoms J and take away from one, and bestow up^ 
on another^ as supreme spiritual prince, if the same 
should be necessary to the salvation of soulsV Again 
^ — "The Pope cannot, as Pope, ordinarily enact or 
confirm civil laws, or annul the laws of princes, be- 



312 THE priesthoo:d. 

cause he is not political head of the church ; yet he may 
do all this, if any civil laic is necessary to the salvation 
of souls^ and kings will not enact it — o?*, if any civil law 
is injurious to the salvation of souls^ and kings will not 
abrogate it^ Further — " The Pope cannot, as Pope, 
ordinarily judge in temporal matters ; nevertheless, in 
any case in ichich the safety of souls is concerned^ the 
Pope may assume even temporal judgment; when, for 
instance, there is no judge, as when two independent 
mona,rchs are at variance — or when those who may and 
ought to judge, refuse to give sentence." Once more — 
" The Pope may and ought to compel all christians to 
serve God in that manner which their station requires 
of them. But kings are hound to serve God by defend" 
ingthe church and punishing heretics and schismatics. 
Therefore ths Pope may and ought to enjoin kings to do 
this, and if they neglect, to compel thevij by excommuni- 
cation, and other suitable measures, ^ ^ 

For maintaining these and similar opinions, Bellar- 
mine was rewarded with a cardinal's hat and other ho- 
nours.^ ^ It will be said, that they are obsolete notions 
- — that they have been disclaimed by the Roman Catho- 
lics of England and France — that several foreign uni- 
versities, when applied to by Mr. Pitt, unanimously 
declared against them.^^ All this is true: but while it 
is acknowledged that no authorized commentary on the 
decree of the Council of Florence has yet appeared, it 
cannot be denied that the very loose and general man- 
ner in which that decree was expressed, has left the door 
open for any interpretation which the times will bear. — 
The Roman Pontiff does not now speak and act as did 
Gregory VII. and Innocent III. ;5 ^ it may be hoped that 
such days are gone by for ever. But no concession has 

53 Bellarmin. de Roman Pontif. 1. i. c. 1 — 16. 1. iv. c. 1 — 6, 15, 
16, 22—24. 1. V. c. 4, 6. De Couciliis, 1. i. c. 12, 19. 1. ii. c. 2, 5, 
10, 11, 13—19. 

54 He was very near being canonized after his death. Ten car- 
dinals, out of seventeen, voted for this honour. DuPin, Cent. xvii. 
book 5. 

55 Butler's Historical Memoirs of the Catholics, vol.iv. p. 10 — 15. 

56 See Hallam's View of the State of Europe during the Middle 
A^es, voL ii. p. 270—286. 



THE PRIESTHOOD, 313 

been made ; retractation and repeal are words not to be 
found in the vocabulary of Rome : the Pope has always 
assumed as much "power as he could safely exercise. 
Only seven years before the publication of Bellarmine's 
work, (A. D. 1570) he had proudly and impiously as- 
serted his prerogative, and ''in the fulness of apostolical 
power" excommunicated and deposed our queen Eliza- 
beth, absolving her subjects from their allegiance. 
Such things are not heard of in these times; yet nei- 
ther has the doctrine been recanted, nor the power sur- 
rendered. The moderate notions entertained by Mr. 
Butler and the English and French Catholics may pos- 
sibly be prevalent even at Rome, at the present period ; 
but should the aspect of affairs change, (which Heaven 
prevent !) the transalpine system will regain its popula- 
rity, and the '' Father and Governor of all the faithful" 
re-assert his long-dormant pretensions, and attempt once 
more, though with feeble arm, to shake the earth with 
the thunders of the Vatican.^'' 

The honour and reverence paid to the Pope in his own 
city, and by all who approach him, are consonant to the 
lofty titles which he wears, and the exalted station he is 
supposed to occupy. An elegant writer, himself a zea- 
lous Roman Catholic, gives the following description of 
the manner in which he is ordinarily received, when he 
shows himself to the multitude after performing divine 

57 « Five centuries have now elapsed, during everyone of which 
the authority of the Roman see has successively declined. Slowly 
and silently receding from their claims to temporal power, the pon- 
tiffs hardly protect their dilapidated citadel from the revolutionary 
concussions of modern times, the rapacity of governments, and the 
growing averseness to ecclesiastical influence* But if thus beard- 
ed by unmannerly and threatening innovation, they should occa- 
sionally forget that cautious policy which necessity has prescribed ; 
if they should attempt, an unavailing expedient ! to revive institu- 
tions which can be no longer operative, or principles that have died 
away, their defensive efforts will not be unnatural, nor ought to ex- 
cite either indignation or alarm. A calm, comprehensive study of 
ecclesiastical history, not in such scraps and fragments as the ordi- 
nary partizans of our ephemeral literature intrude upon us, is per- 
haps the best antidote to extravagant apprehensions. Those who 
know what Rome has once been, are best able to appreciate what 
she is ; those who have seen the thunderbolt in the hands of the 
Gregories and the Innocents, will hardly be intimidated at the sal- 
lies of decrepitude, the impotent dart of Priam amidst the crackling 
ruins of Troy." Hallam, vol. ii. p. 372. 

27 



314 tHS PftlESTttOOi). 

service in St. Peter's. '^ The immense area sind colon* 
nade before the church are hned with troops, and crowd" 
ed with thousands of spectators. All eyes are fixed on 
the gallery [in the front of the church;] the chant of 
the choir is heard at a distance ; the blaze of numberless 
torches plays round the columns ; and the pontiff ap- 
pears, elevated on his chair of state, under the middle 
arch. Instantly the whole multitude below fall on 
their knees ■; the cannons of St. Angelo give a general 
discharge, while rising slowly from his throne, he lifts 
his hands to heaven, stretches forth his arm, and thrice 
gives his benediction, to the crowd, to the city, and to 
all mankind : a solemn pause follows, another discharge 
is heard, the crowd rises, and the pomp gradually disap- 
pears."^ 3 Whenever the pontiff appears in public, all 
kneel in his sight; and in private, there are ''greater 
appearances of splendour in the approach to his person 
than in an introduction to any other sovereign." In 
the ceremony called the adoration of the Pope, which 
takes place almost immediately after his election, '' he 
is placed in a chair on the altar of the Sixtine chapel, 
and there receives the homage of the cardinals ; this 
ceremony is again repeated on the high altar of St. 
Peter's." " But why" — asks the writer quoted above — 
"why should the altar be made his footstool! The altar, 
the beauty of holiness^ the throne of the victim-lamb^ 
the mercy-seat of the temple of Christianity; why 
should the altar be converted into the footstool of a 
mortal?" 5 9 Why, indeed, but as a fulfilment of the 
apostolic prediction-—'' He as God, sitteth in the temple 
of God, showing himself that he is God?" 

The right of electing the Pope is vested in the cardi- 
nals, who are also bound to choose one of their own 
number. The cardinals are the deacons, priests, and 
bishops of Rome and its suburbs. Their number is 
seventy, and they are created at the pleasure of the 
pontiff. They constitute the consistory, or council of 
the apostolic see; preside over the Pope's tribunals; 
and enjoy great privileges and honours. ^^ 

58 Eustace's Classical Tour, ii. 167—171. 

59 Ibid. iv. p. 368, 381—383. 

60 Much useful information on this subject is contained in a work 
published a few years ago, entitled" Catholicism in Austria." 



THE PRIESTHOOD. 315 

Of the Roman pontiff as a temporal prince, it is not 
necessary to speak in this place. His territory com- 
prises a tract of country about 120 miles long, and from 
80 to 100 broad, thinly peopled, and badly cultivated. 
Happiness and prosperity are blessings known by few 
under his administration. 

The reforming decree passed in the twenty-third ses- 
sion contained eighteen chapters. Its principal enact- 
ments were included in the three following particulars: 

1. The residence of the clergy. The chapter on this 
subject commenced with these words :■ — " Since all to 
w^hom the cure of souls is committed, are bound by 
divine command to know the state of their flocks ; to 
offer sacrifice for them ; to feed them, by the preaching 
of the divine word, the administration of the sacraments, 
and the example of all good works; to exercise paternal 
care over the poor and other distressed persons ; and to 
apply themselves to all other pastoral duties, which 
cannot be performed by those who, instead of w^atching 
over the flock, leave it, as the hirelings do : — the holy 
council admonishes and exhorts them to remember the 
divine precepts, and to be patterns of the flock, feeding 
and ruling the same in judgment and truth." Personal 
residence is then enjoined on ecclesiastics of every grade : 
but it is observable that several legitimate causes of ab- 
sence are allowed, viz. '' Christian charity, urgent neces- 
sity, due obedience, and the advantage of the church or 
state ;" of these, the Pope was constituted supreme 
judge, and next, the metropolitan, or, in his absence, 
the senior suffragan bishop. It is true that provision 
was directed to be made for the churches in such cases, 
and that temporary periods of absence were prohibited 
to exceed two or at the most three months in the whole 
year; but the above-mentioned exceptions might be 
made to extend to any length of time, and the divine 
right of residence, which had been the fruitful source of 
go much contention, was kept entirely out of sight.— 

2. The age, qualifications, &c. of candidates for holy 
orders. It was enjoined that none should be admitted 
to minor orders under fourteen years of age. Sub-dea- 
cons must be twenty-two years old, deacons twenty-, 
three, and priests twenty-five. Some suitable directions 
are given respecting the examination of candidates, and 



816 THE PRIESTHOOD. 

the requisite qualifications for office. It would have 
been well had they been always duly observed. — 3. The 
education of candidates for ecclesiastical offices. Pro- 
vision was made for the institution of seminaries, in 
which j^ouths might receive instruction, the poor gra- 
tuitously, the rich by paying certain fixed charges. 
They were to learn grammar, singing, and other sci- 
ences; and to become versed in scripture, ecclesiastical 
reading, the homilies of the saints, and the rites and ce- 
remonies used in the administration of the sacraments. 
Special care was to be taken that they attended mass 
every day, confessed their sins once a month, and par- 
took of the Lord's supper under the direction of the 
confessor. They were to receive the first tonsure im- 
mediately on their admission, to wear the clerical habit, 
and to be gradually initiated into the services of the 
church. 6 ^ 

6i Pallav, 1. xxi, c, 12, Sarpi, 1. viii. s, 25. 



17 



CHAPTER XIIL 

CELIBACY OF THE PRIESTHOOD MONASTICISM. 

Crafty policy of the Legates with respect to reform — Twenty- 
fourth Session — Decree on Matrimony — Doctrine and practice 
of the Church of Rome in regard to the celibacy of the Clergy — 
Monasticism, and its effects — Decree respecting the Monastic Or- 
ders. 

The records of the council of Trent become less inte- 
resting as we approach the termination of its proceed- 
ings. A very cursory review of the remainder of the 
history will be sufficient for the present purpose. 

Lengthened discussions on matrimony had taken 
place before the twenty-third session. These debates 
were remarkably dry and jejune, and indeed chiefly re- 
lated to customs or circumstances peculiar to those 
times. The marriage c^ ^"''^.sts maybe excepted; but 
even on this subject there was scarcely any difference 
of opinion. All agreed in extolling the virtues of celi- 
bacy, and the most part denounced as heretics such as 
maintained the lawfulness of the marriage of the clergj'- ; 
while some few were willing to admit that there were 
cases in which the Pope might dispense with the vow of 
chastity. The Protestant reader will not care to inquire 
for the arguments by which men attempted to withstand 
the dictates of nature, and pervert the word of God.^^ 

62 Pallav. 1. XX. c. 1, 4. ; xxii. c. 1. 4, 9. Sarpi, 1. vii. s. 59, 62, 
64, 70. One divine edified the fathers with a long '' disputation'^ 
on this subject. Like Ruth, he said, he would follow the reapers, 
those who had spoken before him, collect the few small ears they 
had left, separate them from dirt and straw, and present them to 
fair Naomi, ^' that is, the holy Catholic church, my mother." His 
tirade was in the form of an imaginary dialogue between himself 
and Calvin. Thus — 

'' Alas, my good friend Calvin, may God convert thee : what absur- 
dity are you now cherishing? Calvin answers. I cherish absurdi- 
ties.^ I am contriving a method by which I will do away with the 

27* 



318 CELIBACY OF THE PRIESTHOOD. 

Two measures proposed by the legates, but ultimately 
withdrawn or considerably modified, deserve to be men- 
tioned, as illustrative of the spirit and designs of the 
papacj^ The first was as follows : — when the sacra- 
ment of orders was under discussion, a canon was pre- 
sented to the fathers, enjoining princes and civil rulers 
in general, to require of all persons whom they should 
invest with any public office, dignity, magistracy, or 
place of trust, that they should subscribe to a creed there- 
in recited, comprising the distinctive tenets of the Ro- 
man Catholic religion, and concluding with a solemn 
promise to reject all novel doctrines, avoid all schism, 
detest every heresy, and promptly and faithfully assist 
the church against all heretics whatsoever. ^ ^ 

The other measure was a proposal for the reformation 
of the civil powers. Assailed on all sides by urgent de- 
mands for reform, the legates were compelled to put on 
the appearance of concession. They prepared a decree, 
touching as lightly as possible the evils and abuses which 
had excited such general indignation. The closing ar- 
ticles of the decree were levelled at the sovereigns and 
states of Europe. It w^as pretended that the church 
also had just cause for remonstrance and complaint, and 
that the reformation would not be complete, unless the 
encroachments of the secular on the ecclesiastical power 
were abolished. The legates had even the assurance to 
demand that the clergy should enjoy an absolute immu- 
nity from the civil jurisdiction, in all causes whatsoever; 
that spiritual causes, and those of a mixed nature, should 
be tried before ecclesiastical judges, to the entire exclu- 
sion of laymen, and that these judges should receive 
their appointments from their spiritual superiors, and not 

custom of celibacy and will establish a state of whoredom for my- 
self and for those who apostatized with me. 

"Are you in your senses, O Calvin? Do you, wretched man, 
attempt to overturn the rite of celibacy which God instituted, John 
the Baptist observed, and Christ commended and acknowledg- 
ed ? Are you ignorant that the work of God cannot be destroyed 
by the power of man or of Satan ? You are mad, Calvin, you are 
mad ; your lusts have made you twice a fool," &c. Le Plat, v. p. 
725—743. 

63 Sarpi, 1. viii. s. 22. Le Plat, vi. p. 32 — 42. It is somewhat 
singular that Pallavicini makes no reference to this creed: it is dif- 
ficult to believe that he was ashamed of it. 



MONASTICISM. 319 

from any secular authority; that the church should ba 
entirely free from all taxes, imposts, subsidies, &c. un- 
der whatsoever name or pretence they might be levied , 
and finally, that all the ancient canons, and all papal 
constitutions, enacting clerical immunitj'", should be re- 
vived in their full force, and any breach or infringement 
be visited with excommunication, without trial or notice. 

Had these demands been complied with, the triumph 
of the clergy would have been consummated, and so- 
ciety would have commenced a retrograde movement^ 
which, if not checked by some counter-revolution, might 
have ended in a state of things analogous to the disorders 
and usurpations of the middle ages. Most probably, 
however, the failure of the measure was expected from 
the very first. It was intended to intimidate the waver- 
ing, and extinguish the attempts of the more zealous 
friends of reform. And the success w^as complete. The 
French ambassadors, whose bold . and unflinching at- 
tacks on the corruptions of the Roman court had given 
so great offence, protested against the decree in the 
name of their sovereign, and withdrew to Venice. They 
returned no more to Trent. Those who remained had 
no inclination to continue a struggle, in which the 
chances of victory were so few: their acceptance of such 
reformation as was offered them, was the price of the 
withdrawment of the obnoxious articles.^* 

The twenty-fourth session was held Nov. 1 1, 1 563. — ■ 
The doctrinal decree related to matrimony, 

'' The first parent of the human race, inspired by the 
divine fSpirit, pronounced the bond of marriage to be 
perpetual and indissoluble, when he said, ' This now is 
bone of my bones, and flesh of my flesh ; wherefore a 
man shall leave his father and mother, and shall cleave 
to his wife, and they shall be two in one flesh,^ Gen. ii. 
23, 24. 

'^ Christ our Lord hath expressly taught that two per- 
sons only can be joined together and united in this 
bond. Having quoted the last-mentioned words, as 
proceeding from God, he said, ' Therefore now they are 
not two, but one flesh :' and immediately afterwards he 

64 Pallav. 1. xxiii. c. 1. Sarpi, 1. viii. s. 53—56. Le Plat, vi. p, 
227—251, 



320 CELIBACY OF THE PRIESTHOOD — 

confirmed the durability of the connexion, as it had 
been so long before declared by Adam, by adding, 
* What therefore God hath joined together, let no man 
put asunder.' Mat. xix. 5, 6. 

" Christ also, who hath instituted and perfected the 
venerable sacraments, hath by his passion merited the 
grace which gives perfection to natural love, confirms, 
the indissoluble union, and sanctifies those who are 
united. Which the apostle Paul intimated, when he 
said, ^Husbands, love your wives, as Christ also loved 
the church, and delivered himself for it,' presently add- 
ing, ^ This is a great sacrament, but I speak in Christ 
and in the church,' Ephes. v. 25, 32. 

'' Since, therefore, under the gospel, matrimony ex- 
cels the nuptials of the ancients, because of the grace 
received through Christ, our holy fathers, the councils, 
and the universal tradition of the church have always 
taught that it is deservedly reckoned among the sacra- 
ments of the new law. Against which doctrine impious 
men have raved in these times, not only indulging 
wrongful thoughts respecting this venerable sacrament, 
but also, according to their manner, introducing liberty 
of the flesh under cover of the gospel, and writing and 
speaking much that is contrary to the sentiments of the 
Catholic church, and the approved customs that are de- 
rived from the apostolic era — greatly to the peril of the 
faithful in Christ. Therefore this holy and universal 
council, desiring to prevent such rashness, hath deter- 
mined to destroy the infamous heresies and errors of the 
before-named schismatics, lest many more should be 
affected by their destructive contagion ; for which cause 
the following anathemas are decreed against these he^ 
retics and their errors. 

^^ Canon 1. Whoever shall affirm that matrimony is 
not truly and properly one of the seven sacraments of 
the evangelical law, instituted by Christ our Lord, but 
that it is a human invention, introduced into the churchy 
and does not confer grace: ^^ let him be accursed. 

65 ''The original institution of marriage, as a natural contract, 
had for object the propagation of the human race: its subsequent 
elevation to the dignity of a sacrament is intended for the procreation 



MONASTICISM. 321 

^^ 2. Whoever shall affirm, that Christians may have 
more wives than one, and that this is prohibited by no 
divine law: let him be accursed. 

^'3. Whoever shall affirm, that only those degrees of 
consanguinity or affinity which are mentioned in the 
book of Leviticas can hinder or disannul the marriag^e 
contract ; and that the church has no power to dis- 
pense with some of them, or to constitute additional 
hindrances or reasons for disannulling the contract : ^ ^ 
let him be accursed. 

^^4. Whoever shall affirm, that the church cannot 
constitute any impediments, with power to disannul 
matrimony, or that in constituting them she has erred: 
let him be accursed. 

"5. Whoever shall affirm, that the marriage bond 
may be dissolved by heresy, or mutual dislike, or vo- 
luntary absence from the husband or wife : let him be 
accursed, 

"6. Whoever shall affirm, that a marriage solem- 
nised but not consummated is not disannulled if one 
of the\ parties enters into religious order j^'^ let him be 
accursed. 

"7. Whoever shall affirm, that the church has erred 
in teaching, according to the evangelical and apostolic 

and education of a people in the religion and worship of the true 
God, and of out Lord Jesus Christ". , . .'' The conjugal union be- 
tween man and wife, of which God is the author, is a sacrament, 
that is, a sacred sign of the holy union that subsists between Christ 
and his church.". . . .'' The faithful are to be taught, that united in 
the bonds of mutual love, the husband and wife are enabled by the 
grace of this sacrament to repose in each other's affections, to reject 
every criminal attachment, to repel every inchnation to unlawful in- 
tercourse, and in every thing, to preserve * marriage honourable ,and 
the bed undefiled.' " Catechism, p. 328—332. 

C6 Here is evidently an assumption of power to dispense with, and 
add to the laws of God ; can there be a clearer indication of anti- 
christ? It may be observed, by the way, that this dispensing 
authority has ever been tenaciously defended by the Popes, cUid 
for two reasons — it is an accession of dignity and power, and a fruit- 
ful source of wealth. No dispensations can be obtained by the 
poor. 

67 See the policy of Rome; she declares marriage indissoluble, 
even for adultery. But every thing must give way to the church; 
and to get an additional monk or nun, an inviolable compact may be 
broken. 



322 CELIBACY OF THE PRIESTHOOD — 

doctrine, that the marriage bond cannot be dissolved by 
the adultery of one of the parties, and that neither of 
them, not even the innocent party, who has given no 
occasion for the adultery, can contract another marriage 
while the other party lives — and that the husband who 
puts away his adulterous wife, and marries another, 
commits adultery, and also the wife who puts away her 
adulterous husband, and marries another; [whoever 
shall affirm that the church has erred in maintaining 
these sentiments,] let him be accursed. 

" 8. Whoever shall affirm, that the church has erred 
in decreeing that for various reasons married persons 
may be separated, as far as regards actual cohabitation, 
either for a certain or an uncertain time : let him be ac- 
cursed. 

. '' 9. Whoever shall affirm, that persons in holy orders, 
or regulars, who have miade a solemn profession of chas- 
tity, may contract marriage, and that the contract is 
valid, notwithstanding any ecclesiastical law or vow ; 
and that to maintain the contrary is nothing less than 
to condemn marriage ; and that all persons may marry 
who feel that though they should make a vow of chas- 
tity, they have not the gift thereof; let him be ac- 
cursed — for God does not deny his gifts to those who 
ask aright, neither does he suffer us to be tempted above 
that we are able. 

*' 10. Whoever shall affirm, that the conjugal state 
is to be preferred to a life of virginity or celibacy, and 
that it is not better and more conducive to happiness to 
remain in virginity or celibacy than to be married ; ^ s let 
him be accursed. 

"11. Whoever shall affirm, that to prohibit the so- 
lemnization of marriage at certain seasons of the year 
is a tyrannical superstition, borrowed from the supersti- 

C8 <'The words 'increase and multiply,' which were uttered by 
Almighty God, do not impose on every individual an obligation to 
marry; they declare the object of the institution of marriage ; and 
now that the human race is widely diffused, not only is there no law 
rendering marriage obligatory, but, on the contrary, virginity is high- 
ly exalted and strongly recommended in Scripture as superior to mar- 
riage, as a state of greater perfection and holiness." Catechism, p», 
S38. 



MONASTIClSM. 323 

tion of the pagans ; or shall condemn the benedictions 
and other ceremonies used by the church at those times : 
let him be accursed. 

^' 12. Whoever shall affirm, that matrimonial causes 
do not belong to the ecclesiastical judges : let him be 
accursed." ^^ 

Ceitain enactments accompanied this decree, purport- 
ing to provide for the "reformation of matrimony." — 
Clandestine marriages are condemned, and ancient ca- 
nons are renewed, enjoining the public solemnization of 
the ceremonj^, after due notice, and in the presence of 
witnesses. The parties are exhorted to confess their 
sins and receive the eucharist three days before mar- 
riage. One sponsor only of each sex is allowed in bap- 
tism and confirmation, in order to lessen the inconve- 
niences arising from spiritual affinity. Marriage within 
the prohibited degrees, if wilfully contracted, is punish- 
ed by the separation of the parties without hope of dis- 
pensation: and with regard to dispensations, it is enact- 
ed, that they should be very rarely given ; in the second 
degree, not at all, " unless to great princes, and for pub- 
lic reasons." Excommunication is threatened to persons 
keeping concubines, unless, after being thrice admo- 
nished by the ordinary, they put them away. The 
times in which the celebration of marriage is prohibited 
are, from the first Sunday in Advent till Twelfth day, 
and from the first Wednesday in Lent till Low Sun- 
day, inclusive. 

By the present constitution of the church of Rome 
all ecclesiastics, or persons in holy orders, of whatever 
degree, are bound to perpetual celibacy. It is not a 
recommendation, but a law, rigidly enforced, and, as 

69 John Ficler, a divine who was present at the council, tells ns 
that on the day of the session the weather was very unfavourable, 
and the atmosphere cloudy and damp. Bat about mid-day, just as 
they were chanting the words, "■ That thou would'st vouchsafe to 
rule, govern, and preserve this holy council" — the sun thrice broke 
through the clouds, and filled the church where they met with daz- 
zling splendour." " God Almighty grant," he adds, ^' that from 
the sun of his mercy and grace light may flow into the hearts of the 
heretics, that at length they may agree with us in the same senti- 
ments, as the Cathohc church is one with Christ, and Christ with 
the church/!" Le Plat, vii. pars ii. p. 392. 



324 CELIBACY OF THE PRIESTHOOD 

history shows with unspeakable injury to religion aire! 
morality. In the legends of the saints, embodied in the 
Breviary, nothing is so common as lavish commenda- 
tions on a life of chastity, which indeed seems to have 
constituted the principal part of the holiness of many 
of those individuals. Hence an opinion of the supe- 
rior virtue and excellence of that state gradually ac- 
quired a strong hold on the public mind. A prejudice 
against married priests began to prevail, and was sedu- 
lously cherished by the Roman pontiffs, for reasons 
which will at once occur to every reflecting person. 
From being considered inferior in merit to those w4ia 
professed celibacy, they were at last deemed unfit for 
their office. Long and arduous struggles ensued. But 
at length Rome conquered, though not without great 
difficulty. "^ ° And what have been the results 1 Every 
reader of ecslesiastical history knows how to answer 
the question. That some are chaste and continent, is 
admitted: but how numerous are the instances of a dif- 
ferent character ! The unblushing violation of the laws 
of decency, the crimes and miseries of unbridled lust, 
in innumerable cases, proclaim the- folly and impiety of 
attempting to destroy the affections of our nature, and 
subvert the arrane:ements of Providence. '^^ 



70 '« It was a struggle against the natural rights and strongest af- 
fections of mankind, which lasted for several ages, and succeeded 
only by the toleration of greater evils than those it was intended to 
remove. The laity in general, took part against the married priests, 
who were reduced to infamy and want, or obliged to renounce their 
connexions. In many parts of Germany, no ministers were left to 
perform divine services. But perhaps there was no country where 
the rules of celibacy met with so little attention as in England. It 
was acknowledged in the reign of Henry I. that the greater and bet- 
ter part of the clergy were married; and that prince is said to have 
permitted them to retain their wives. But the hierarchy never re- 
laxed in their efforts; and all the councils, general or provincial, of 
the twelfth century, utter denunciations against concuhinary priests. 
After that age we do not find them so frequently mentioned ; and 
the abuse by degrees, though not suppressed, was reduced withia 
limits at which the church might connive." Hallam, ii. p. 249 — 
252. 

71 "I cannot think of the wanderings of the friends of my youth 
without heart-rending pain. One, now no more, whose talents raised 
him to one of the highest dignities of the church of Spain, was for 
many years a model of Christian purity. When, by the powerful 



MONASTICISM. 325 

Amoiig the corruptions that were early introduced 
»nto the Christian church, monasticism holds a promi- 
aient place ; an invention which is equally incompatible 
with the constitution of man, the welfare of the social 
system, and the design of Christianity. Oui's is an ac- 
tive religion, adapted to the existing stat'C of society, and 
never intended to interfere with the ordinary relations 
and duties of life. The Saviour would not pray that 
his disciples might be taken out of the world, but that 
they might "be kept from the evil." '^^ Instead of with- 
drawing from his fellows, and thinking to serve the 
Divine Being better by mere acts of contemplation and 
devotion, the christian is commanded not to be "sloth- 
ful in business," while he is "fervent in spirit, sei'ving 
the Lord" ^ ^ — ^q combine the contemplative with the ac- 
tive, to " abide in his calling withG<5dj"^^ and to fulfil 



influence of his mind and the warmth of his devotion, this manliacl 
drawn many into the clerical, and the religious life (my youngest 
fiister among the latter) he sunk at once into the grossest and most 
daring profligacy. I heard him boast that the night before the solemn 
procession of Corpus Ckristi, where he appeared nearly at the head 
of his chapter, one of two children had been born, which his twd 
concubines brought to lightwithin a few days of each other. Such, 
more or less, has been the fate of my early friends, whose minds 
and hearts were much above the common standard of the Spanish 
clergy. What then, need I«ay of the vulgar crowd of priests, who> 
coming, as the Spanish phrase has it, from coarse swaddliv^ clotheSy 
and raised by ordination to a rank of life for which they have not 
been prepared, mingle vice and superstition, grossness of feeling and 
pride of office in their character ? I have Jvnown the best among 
them ; I have heard their confessions ; I ha^^ heard thre confessions 
of young persons of both sexes, who fell under the influence of their 
suggestions and example ; and I do declare that nothing can be more 
dangerous to youthful virt^^J than their company. I have seen the 
most promising men of^^Y university obtain country vicarages, with 
characters unimpeached, and hearts overflowing with hopes of use- 
fulness. A virtuous wife would have confirmed and strengthened 
their purposes ; but they were to live a life of angels in celibacy.— 
They were, however, men, and their duties connected them with 
beings of no higher description. Young women knelt before them 
in all the intimacy and openness of confession. A solitary home 
made them go abroad in search of social converse. Love, long re* 
sisted, seized them, at length hke madness. Two I knew w^ho died 
insane ; hundreds might be found who avoid that fate by a life of 
settled systematic vice." Practical and Internal Evidence agaiast 
Catholicism, p. 132—138. 
32 John xvii. 15. ^3 Rom. xii. 11, ^1 Cor. vii. SI. 

28 



326 CELIBACY OF THE PRIESTHOOD 

the respective obligations arising out of the domestic ancf 
social state. The religion of the New Testament 
is not hostile to the laws of nature, or the general in- 
tentions of Providence. Its purpose is not to alter but 
improve our actual condition in this world, by inspiring 
the mind with those principles and feelings which will 
lead to a life of moderation, uprightness, and pietjr, and 
the exhibition of a bright example to all beholders. la 
a word, if genuine christians are made better men by 
their christianitj^, its effects must be seen and acknow- 
ledged, and in order to this they must so conduct them- 
selves as to be, each in his own sphere, the " lights of 
the world," the ''salt of the earth." 

Bat monasticism has done incalculable mischief to 
religion. Of its three vov/s, of poverty, chastitj^, and 
obedience to the superior, the first two, it is well known, 
have been systematically and shamelessly broken, m 
thousands of instancesv The enormous wealth of the 
m.onasteries, often procured by the most nefarious me- 
thods, and the scandalous lives of their inmates, both 
male and female, have been exposed by all writers on 
ecclesiastical history.'^ If it be said that these are 
abuses, it may be justly replied, that they are insepara- 
ble from the system. For it is beyond the power of 
any institution entirely to extinguish the propensities of 
our nature, or to preserve purity in a mode of living; 
which is altogether at variance with the principles and 
precepts of the word of God.'^^ 



75 See Dr. Ged^Jes' "View of aEthe Orders of Monks and Friar* 
in the Roman Church," in the third vo\qnie of his " Tracts." 

76 Consult, 7 he life of Ricci, Bishop of ti^toie and Prato, and the 
Reformer of the Catholic doctrines in Tuscany. By De Potter ^ 3 vols, 
2d Edit. Brussels 1826. The disclosures contained in these vo- 
lumes are of the most disgusting and horrifying description. See 
particularly vol. i. chap. 15 — 18. The prioress of the convent of 
St. Catharine of Pistoie says *' with the exception of three or four 
religious persons, all the monks, now dead or alive, whom I have 
ever known, were of the same character. They all made the 
same professions and adopted the same conduct. They live with the 
nuns on more familiar terms than married people live together. VoL 
i. p. 316. For endeavouring to put a stop to these disorders, Kicci 
was stigmatized by Pope Pius VI. as a ''fanatic, a liar, a calumni- 
ator, seditious, and a usurper of other men's, rights !" Vol. L p. 
423. He died Jan. 27, 1810. 






MONASTICISM, 327 

It mitst not be forgotten that this branch of the Roman 
CathoUc sjstem furnishes an apt illustration of the 
eifects of its published opinions on human merit. The 
miserable ascetic who retires from the v/orld and 
denies himself the lawful gratifications of life, vainlv 
imagines that by so doing he becomes more worthy of 
the divine regard. His abstinence, his austerities, his 
devotions — the meagre diet, the sackcloth garment, the 
hempen, or, it may be, iron girdle, the flagellations, the 
watchings, the endless repetitions of Ave-Marias, Pater 
Nosters, &c. are in his estimation undoubted additions 
to the sum cf his merit and the lustre of his holiness. 
But alas ! '' he feedeth on ashes ; a^ deceived heart hath 
turned him aside, that he cannot deliver his soul, nor 
say, Is there not a lie in my right hand T^"*'^ All this is 
nothing better than spurious sanctity, and the hope 
which it engenders is false and baseless. Many a 
wretched being has chosen the monastic life as an atone- 
ment for past irregularities, and found to his cost that 
all he gained was misery — misery in both worlds.. "^ ^ 



In 1783, Baroa Born, a nobleman of Hungary, and an eminent 
literary and scientific character, published a work entitled '' Mona- 
chologia,''^ a severe satire on the monks. They are thus described — 

*' MoxK. Description. An animal greedy, filthy, impure, un- 
profitable, slothful, more inclined to endure hunger than toil. They 
live by rapine and gain ; they think that the world was created for 
their use alone; they indulge in secret intercourse with women ; 
they do not celebrate the rite of marriage ; they expose their of- 
spring : they treat their own species with cruelty and deceitfully 
ensnare their enemies. Use — An unprofitable burthen to the earth, 
created to devour the fruits thereof" Townson's Travels [in Hun- 
gary, p. 420. 

77 Isaiah xl. 20. 

78 Describing the convent of St Romualdo, at Camaldoli, Mr, 
Forsyth says, '' The unfeeling saint has here established a rule which 
anticipates the pains of purgatory. No stranger can behold without 
enaotion a number of noble, interesting young men bound to stand 
erect chanting at choir for eight hours a day ; their faces pale, their 
heads shaven, their beards shaggy, their backs raw, their legs swol- 
len, and their feet bare. With this horrible institute the climate 
conspires in severity, and selects from society, the b^^st constitutions. 
The sickly novice is cut oif in one or two v/inters, the rest are sub- 
ject to dropsy, and few arrive at old age." Travels in Italy, vol. i. 

p. 103. 

The Rev. Blanco White had a sister, who, ''embraced a rule 
which denied her the comforts of the lowest class of society. A 
coarse woollen frock fretted her skin ; her feet had no covering bat 



328 CELIBACY OF THF PRIESTHOOD 

Such expressions may seem harsh, and especially when 
it is remembered that in Roman Catholic countries the 
convents contain a large number of recluses, particularly 
females, whose choice of that life was apparently influ- 
enced by no. other consideration than a passionately 
powerfiil feeling of devotion, and who had not been suffi- 
ciently exposed to the world to be polluted by its vi-ces. 
But it is perfectly fair to reply, that while too frequently 
these yoB.thful candidates for wretchedness are the inno- 
cent victims of delusion, and " know not the depths of 
Satan," the arguments and persuasions by which thej 
are enchanted derive their chief energy from the proud, 
self-righteous source to which allusion has been alreadj^ 
made. What can operate more pow^erfully on a young- 
person of ardent feelings and susceptible imagination, 
and whose conscience is yet unseared, than to be told, 
in the presence of a crowded and admiring assembly^ 
that she is about to become the spouse of Christ, and 
enter upon a state of almost angelic purity ; and that,^ 
separated from the temptations and suis of the v/orld, 
she will possess everj'- facility for accomplishing her 
salvation, and increasing her merit in the sight of 
God ?^ 9 ^^Q this it may be added, and might be easily 
proved, that though here and there a truly religious 
monk or nun may be found, the majority must be class- 
ed with the sentimental, the superstitious, the infidel, or 
the profligate. Very few indeed can be discovered 
within the walls of a convent, who, '' worship God in 
the spirit, rejoice in Christ Jesus, and have no confidence! 
ia the flesh. ''«<* / 



that of shoes open at the toes^ that they might expose them to th& 
cold of a brick floor; a couch of bare planks was her bed, and ai* 
unfurnished cell her dwelling." Practical and internal Evidence 
against Catholicism, p. 145. 

y& An interesting sketch of the ceremonies observed at taking the 
veil maybe seen in ''Rome in the Nineteenth Century,'' vol. iii. 
p. 180 — 183. The victim, in this instance, was a young lady of 
noble family. '•' The discourse from the pulpit was pronounced by 
a Dominican monk, who addressed her as the afhanced spouse of 
Christ, a Sainton earth ; — one who had renounced the vanities of the- 
world for a foretaste of the joys of heaven." 

80 And yet, in some countries, they retain a large measure of re- 
spect and reverence. In Spain, " the mojikish habit is so much 



MONASTICISM. 829 

The partiality of the Popes for monastic orders *s 
easily accounted for. They constitute a peculiar and 
distinct body, so estranged from society that they can 
give undivided attention and solicitude to any object 
that is presented to. their notice. That object has uni- 
formly been the aggrandizement of the church, that is, 
the See of Rome. Incorporated by pontifical authority^ 
exempted, to a great degree, from episcopal jurisdiction, 
and endowed with many privileges and favours from 
which the rest of the faithful are excluded, they are 
bound in gratitude to make the Pope's interests their 
own. History records that they have ever been ready 
to come forward in support of the most glaring enormi- 
ties of the Papal system, and that to their indefatigable 
diligence and adroit management the triumphant 
progress of that system v.-as mainly indebted. They 
formed a sort of local militia, stationed in every country 
of Europe, always prepared to uphold the cause to whicli 
they have attached themselves, by aggression, defence, 
stratagem, or imposture, as the case might require. If, 
during the last three centuries their influence, and pro- 
bably their numbers have diminished, the loss has been 
abundantly compensated by the rise of a new order, the 
Jesuits, whose superior activity, consummate art and 
skill, peculiar devotedness to the Roman See, and un- 
exampled cunning and effrontery in the commission of 
any crime by which their religion maght be advanced, 
have won for them the strongest confidence and attach- 
ment of the successors of St. Peter, blessings which, in 
their estimation, have far more than counterbalanced 
the general curse of Christendom. ^ * 

respected that a preservative virtue is attributed to it, even beyond 
this life, whatever irregularities may have heen committed under it. 
Nothing is more common than to see the dead buried in a friar^s 
dress, and conducted in this manner with their face uncovered, 
which is almost the general custom in Spain. The Franciscan 
habit is the object of a marked predilection in the devotion of the 
deceased. The convents of this order have a special warehouse ap- 
propriated to this posthumous wardrobe." Bourgoing's Modern 
state of Spain, ii. p. 274. — The census of the population of Spain in 
1787, gave the following results: Rom. Church dignitaries, vicars, 
&c. 42,707 ; convents, 3067 ; monks, 57,515 : nuns, 24,559. Entire 
population, 10,269,150. Ibid. i. p. 268. 
^1 To the three vows of poverty, chastity, and obedience, the Je- 

28* 



330 CELIBACY OF THE PRIESTHOOD 

Whenever a general council was assembled, the irre" 
gularities or -usurpations of the monastic orders com- 
monly occupied a large share of the proceedings. Ca- 
non after canon was issued, and still the interposition 
of ecclesiastical authority was constantly required. An 
abstract of the decree passed on this subject in the 
twenty-fifth session of the council of Trent will place 
before the reader the then existing condition of that por- ; 
tion of the Roman Catholic church. It was enacted, 
that care should be taken to procure strict observance 
of the rules of the respective professions ; that no re- 
gular should be allowed to possess any private property, 
but should surrender every thing to his superior ; that 
all monasteries^ even those of the mendicants^ (the capu- 
chins and friars minor observantins excepted, at their 
own request) should he ^permitted to hold estates^ and 
other wealth ; that no monk should be suiFered to 
undertake any office whatever, without his superior's 
consent, nor to quit the convent without a written per- 
mission ; that nunneries should he kept carefully closed^ 
and egress he absolutely forbidden to the nuns, under 
any pretence whatsoever, without episcopal license, on 
pain of excommunication — magistrates being enjoined 
under the same penalty to aid the bishops^ if neces- 
sary, by employing force, and the latter being urged 
to their d,uty hy the fear of the judgment of God, 
and the eternal curse \^^ that monastics should 



euits add a fourth, binding them to go whereTer the Pope may 
choose to send them, and on whatever business. Every Protestant 
should read Pascal's Provincial Letters; they contain a fearful dis- 
closure of the reasoning and morals of that impious order. " Jesuit- 
ism," in fact, is another word for sophistry, wicked artifice, and 
atrocious villany. It is said that the present number of Jesuits is 
upwards of 22,000, about one-half of whom are priests. 

82 " Tn the month of May there are few convents in which the 
nuns do not enjoy the privilege of going out in a body in coaches 
into the country, where they dance and spend the day at the house, 
and with the female friends of the superior, or some of the sisters^ 
Some convents have both a whole and a half holiday ; others only 
the latter. I often met them last spring in their annual festivals ; 
and it was delightful to see their countenances of almost anxious 
joy, and the wild astonished eagerness with which they gazed on 
the houses, the passengers, the carriages, the fields, the trees, the 
fair face of nature, and the interdicted figure of man." Rome in tho 
Nineteenth Century, iii. p. 189. 



MONASTICISM. 331 

confess and receive the eucharist at least once a month ; 
that if any public scandal should arise out of their con- 
duct, they should be judged and punished by the supe- 
rior, or in case of his failure, by the bishop; that no 
renunciation of property or pecuniary engagement 
should be valid unless made within two months of tak- 
ing the vows of religious profession: that immediately 
after the novitiate, the novices should either be dismiss- 
ed or take the vow, and that if they were dismissed, 
nothing should be received from them but a reasonable 
payment for their board, lodging, and clothing, during 
the novitiate ;8 3 lY^^i ^q females should take the veil 
without previous examination by the bishop ; that who- 
ever compelled females to enter convents against their 
will, from avaricious or other motives, or on the other 
hand, hindered such as were desirous of the monastic 
life, should be excommunicated ; that if any monk or 
nun pretended that they had taken the vows under the in- 
fluence of force or fear ^ or before the age appointed by 
law^ they should not be heard^ except within five years 
of their professio7i — if they laid aside the habit of their 
oicn accord^ they should not be permitted to make the 
complaint^ but be compelled to return to the monastery^ 
and be punished as apostates^ beings in the meantime, 
deprived of all the privileges of their order. ^^ — Fi- 
nally, with regard to the general reformation of the 

83 This was to prevent the practice of enticing young persons in- 
to convents, as novices, in order to wheedle them out of their pro- 
perty, and afterwards sending them back into the world, on some 
shallow pretence, stripped of their all. 

84 '' Repentance— disinclination, however often they may hap- 
pen, are concealed or avowed in vain. A woman who should per- 
sist in returning to the world, would be welcomed, not only with its 
dread laugh, but its severest reprehension. Her family would con- 
sider themselves dishonoured, and, in all probability, would refuse 
to receive her. Her friends and acquaintance would refuse to as- 
sociate with her. No man would ever look upon her for his wife. 
She would be an object for the finger of scorn to point at. Under 
such circumstances, she must take the vows or die." Rome in the 
Nineteenth Century, iii. 179. Some affecting instances of the cru-^ 
el tyranny of the Romish church in such cases, are detailed in 
^'Practical and Internal Evidence against Catholicism/' p. 138— 
J44; 280—^88. 



3B2 CELIBACY OF THE PRIESTHOOD MONASTICISM. 

corruptions and abuses which existed in convents, the 
council lamented the great difficulty of applying any 
effectual remedj?-, but hoped that the supreme pontiff 
would piously and prudently provide for the exigencies 
of the case, as far as the times would bear.^^ 

85 PalJay. 1. xxiv. c. 5, 6. Sarpi, 1, viii. s. 77. 



333 



CHAPTER XIV. 

PURGATORY INDULGENCES. 

Haste to finish the Council — News of the Pope's ilhiess — Twenty- 
fifth AND LAST SESSION — Decioe on Purgatory — Further iUustra- 
lions of the sentiments and practice of the Roman Catholic Church 
on that subject — Doctrine of Indulgences explained — Decree — 
Institution and effects of Jubilees — Roman Chancery — Decree 
on fasts, feast-days, &c. — Observations. 

All parties were now in haste to finish the council as 
soon as possible. The prelates and divines were weary 
of the protracted debates ; and those who had advocat- 
ed reform were so little satisfied with the results of their 
endeavours that they were anxious to be released from 
unproductive toil. Similar feelings actuated the ambas- 
sadors. The legates participated in the general wish, 
and urged the divines to expedite the remaining discus- 
sions with all practicable speed. This was done in 
obedience to express orders received from RoQie. ^ ^ 

The subjects that were still to be treated had been 
examined at Bolognaj in 1548. Some recommended 
an entirely new and extended inquiry: but as this would 
have occupied much time, the proposition was overruled, 
and it was determined to publish only brief statements 
of the faith of the church on the points in question, 
without the usual formalities of chapters and canons. — 
Purgatory, the invocation of saints, the use of images, 
and indulgences, remained to be discussed. Commit- 

26 Cardinal Moron wrote to the Emperor to procure his consent 
to the termination of the council. Among other arguments, he par- 
ticularly urged the continual advance of Protestantism, especially in 
France and Italy, which of course made it desirable that bishops 
should be resident in their dioceaes. Le Plat^ vi. p. 161. 



334 PURGATORY INDULGENCES. 

tees were immediately formed to prepare the decrees, 
and the labour was cheerfully undertaken, in the pros- 
pect of early repose. 

While they were thus engaged, in the night of the 
first of December news arrived that the Pope was alarm- 
ingly ill, and that his life was considered to be in dan- 
ger. The fathers were hastily convened, and a resolu- 
tion passed to celebrate the closing session of the coun- 
cil, as soon as the necessary documents could be prepar- 
ed, instead of waiting for the ninth instant, the day 
originally appointed. Accordingly, on Dec. 3, 1563, 
and the following day (for there was too much business 
to be despatched at one sitting) the twenty-fifth and last 
session was held. Purgatory, the invocation of saints, 
and the use of images were the subjects of the first day's 
decision. On the second day, indulgences, the choice 
of meats and drinks, and the observance of feasts and 
fasts were noticed. Long decrees on reformation, com- 
prising the ultimate concessions of the pontiff, were 
passed on each day. These, with the decree on the 
same subject, passed in the twenty-fourth session, will 
be reviewed hereafter. 

In the following short decree the council asserted the 
doctrine of purgatory : — 

'' Since the Catholic church, instructed by (he Holy 
Spirit, through the sacred wTitings and the ancient tra- 
dition of the fathers, haih taught in holy councils, and 
lastly in this oecumenical council, that there is a purga- 
tory, and that the souls detained there are assisted by 
the suffrages of the faithful, but especially by the ac- 
ceptable sacrifice of the mass ; this holy council com- 
mands all bishops diligentlytoendeavour that the whole- 
some doctrine of purgatory, delivered to us by venerable 
fathers and holy councils, be believed and held by 
Christ's faithful, and every where taught and preached. ^ '^ 

87 " The truth of this doctrine, founded, as holy councils declare, 
on Scripture, and confirmed by apostolical tradition, demands dili- 
gent and frequent exposition, proportioned to the circumstances of 
the times in which we live, when men endure not sound doctrine." 
Catechism, p. 50. 

The decree of the council is well obeyed. Even the children are 
carefully instructed in this dogma. Thus—" The souls of some, who 
iiave not been very good during part of their lifetime, and yet have 



PURGATORY INDULGENCES. 333 

Let difficult and subtle questions, which tend not to edi- 
fication, and from which commonly religion derives no 
advantage, be banished from popular discourses, particu- 
larly when addressed to the ignorant multitude. Let 
such as are of doubtful character, or seem to border up- 
on error, be preverited from being published and discuss- 
ed. Let those which promote mere curiosity, or supersti- 
tion, or savour of filthy lacre. be prohibited as scanda- 
lous and offensive to christians. Let the bishops take 
care that the suffrages of the living faithful, viz. mass- 
es, prayers, alms, and other works of piety, which the 
faithful have been accustomed to perform for departed 
believers, be piously and religiously rendered, according 
to the institutes of the church ; and whatever services 
are due to the dead, through the endowments of deceas- 
ed persons, or in any other way, let them not be perform- 
ed slightly, but diligently and carefully, by the priests 
and ministers of the church, and all others to whom the 
duty belongs.'' 

Purgatory, according to Bellarmine, is ''that place in 
which, after death, the souls of those persons are pu- 
rified who were not fully cleansed on earth, in order 
that they may be prepared for heaven, wherein nothing 
shall enter that defileth." ^ ^ In attempting to prove 
that there is such a place he mainly relies on 2 Macca- 
bees xii. 43 — 46, a passage which has been already no- 
ticed, and on which Roman Catholic writers in general 
lay great stress. ^ ^ But the adventurous cardinal is not 
content with this. He has pressed into the service other 
texts of Scripture, the application of which to this sub- 
ject may well excite the surprise of more sober exposi- 
tors. Did the inhabitants of Jabesh Gilead fast seven 

had pardon of their sins, will go into a prison called purgatory for a 
while." Catholic School Book, p. 68. 

*'Q,. Whither go such as die in venial sin, or not having fully 
satisfied for the punishment due to their mortal sins ? A. To pur- 
gatory, till they have made full satisfaction for them, and then to hea- 
ven." Abstract of the Douay Catechism, p. 71. 

88 De Purgatorio, 1. i. cap. 1. 

89 Tobit. iv. 18, is also adduced — '' Lay out thy bread and thy 
wine upon the burial of a just man ;" that is, says Bellarmine, '* make 
a feast, and invite to it the believing poor, that when they have re- 
ceived thine alms, they may pray for the soul of the departed," De 
Purgatorio, 1. 1. cap. 3. 



S36 PURGATORY — INDULGENCES. 

days on account of the death of Saul and Jonathan ?— * 
And did David weep and fast also on the same occa- 
sion, as well as at the death of Abner? That abstinence 
and those tears, we are told, were intended for the relief 
of the suffering spirits of the deceased. The " pit where- 
in is no water," (Zech. ix. 11. ;) the "fire," (1 Cor. iii. 
15.;) the ''prison," (Matt. v. 25.;) the ''judgment," 
(Matt. V. 22,) are so many descriptions of purgatory.^® 
Such expositions are not worth the labour of a studied 
refutation. Unhappily, these are not the only instances 
of the perversion of Scripture in support of a system 
framed without regard to the evidence and authority of 
that holy book. 

It is affirmed that purgatory is situated in the centre 
of the earth, and that it forms one of the four compart- 
ments into which the infernal regions are divided.^* 
In the first of these, the damned are placed ; the second 
is purgatory; in the third reside the spirits of infants 
who died without baptism, and who endure the eternal 
punishment of loss, though not of sense ; the fourth was 
limbo, the abode of the pious who departed this life be- 
fore the birth of Christ, and were delivered by him when 
he descended into hell.^^ ^i^j^^ig \^^i [^ ^^^y empty, as 
it is supposed that purgatory will be hereafter. 

The punishment endured in this fictitious abode is 
said to be that of fire, "corporeal fire;" but how such 
an agent can act upon an incorporeal spirit, the cardi- 
nal prudently confesses cannot be understood upon earth. 
All that can be known in this state is that the pains 
of purification are so horribly severe that no sufferings 

90 Ibid. cap. 3—8. 

91 Ibid. 1. ii. cap. 6. The cardinal gravely brings forward, as 
proofs of the locality of the infernal regions, certain silly tales of vi- 
sions and apparitions : for instance, that in the eruptions of Mount 
Hecla, souls have often appeared: this, of course, is conclusive evi- 
dence that the craters of volcanoes are entrances into hell ! 

92 *' Ohell, I will be thy bite," (Hosea, xiii. 14, Douay version,) 
which passage was explained by Archbishop Hamilton in 1551, to 
this effect ; *' the man that bites any thing takes part to him, and 
lets part remain behind. So our Saviour, passing down to hell, 
fulfilled this prophecy, taking part of the souls out from hell with 
him, and leaving part behind him. Whom took he with him, but 
the holy and good, who were held there as prisoners ?" M'Crie's 
Life of Knox, i. p. 410. 



I>URGATORY IXDULGENCESJ. 337 

ever borne in this world can be compared with them. 
How long they continue is not reported ; but it is thought 
that the process is verj^ gra.dual, and that some will not 
be thoroughly cleansed till the day of judgment. ^ 3 

Of this doctrine a most profitable application has 
been made by the priesthood. They have diligently in- 
culcated that the suiterers in purgatory may receive 
powerful relief from their brethren on earth, and that 
the duration of their pains may be considerably shorten- 
ed by prayers, alms, and other works of piety perform- 
ed for their benefit, but more especially by the sacrifice 
of the mass, offered in their behalf by the priest. A 
readier method of filling the coffers of the church could 
not have been invented. That they have been so filled, 
even to repletion, is an historical fact, that cannot be 
disputed. 9 4 

Great care is taken to brino; the subject constantly 
before the people. In every mass there is a general 
commemoration of the departed. Prayers are prepared, 
to be offered at the moment of death, at stated intervals 
after it, and at the returns of the anniversary of the 
event. 9 ^ A solemn office for the dead forms part of the 



93 S. Bernard writes that a certain saint, praying for a deceased 
sister, thrice saw her in vision. Tiie first time she was clothed in 
black, standing without the church : on the second occasion, attired 
in a brownish garment, she appeared just within the threshold ; when 
he saw her the third time, she was dressed in white, and standing 
before the altar with the other saints. Whence the holy man infer- 
red that purgatorial cleansing is gradual. And Bellarmine says 
that the same may be proved from many other visions ! De Pur- 
gat. 1. ii. c. 14. 

94 '< No penny, no paternoster." ^'- Philip V. ordered, by his will, 
all the priests of the place where he should die to say mass the same 
day for the repose of his soul : besides which, they were to celebrate 
during three days, before privileged altars, as many masses as pos- 
sible; and that he might not fail in his purpose, he further com- 
manded an hundred thousand masses to be said on his behalf, the 
surplus of as many as were necessary to conduct him to heaven re- 
versible to poor solitary souls, concerning whom no person bestowed 
a thought." Bourgoing's Modern State of Spain, iv. p. 273. 

05 On the day of decease or burial. ^' Have mercy, O Lord, we 
beseech thee, on the soul of thy servant N. for which we offer this 
victim of praise, humbly beseeching thy majesty, that by this pro- 
pitiatory sacrifice he (or she) may arrive at eternal rest." '' Grant, 
we beseech thee, O Almighty God, that the soul of thy servant, 
which this day hath departed this life, being purified and freed from 
sin by this sacrifice, may obtain both forgiveness and eternal rest." — 

29 



§38 PURGATORY INDULGENCES. 

service of the church, and is usually recited once a 
month, and in Lent once a week. On All Souls day 
(Nov. 2.) extraordinary masses are celebrated for their 
relief. ^ ^ Arrangements may be made at any time with 
the priest for the appropriation of his services to the re- 
lative or friend whose deliverance is the immediate ob- 
ject of concern: besides which, for a small sum of 
money, a trifling penance, or some easy act of devotion, 
the zealous Catholic may always indulge his benevo- 
lent feelings, and contribute largely to the comfort of 
the whole body of suflferers in that dark and melancholy 
abode. 9"^ 



On the third, seventh, or thirtieth day after decease. " Admit, we 
beseech thee, O Lord, the soul of thy servant N. (the third, seventh, 
or thirtieth day) of whose decease we commemorate, into the fel- 
lowship of thy saints, and refresh it with the perpetual dew of thy 
mercy." '' Mercifully look down, O Lord, on the offerings we make 
for the soul of thy servant N. that being purified by these heavenly 
mysteries, it may find rest in thy mercy. Receive, O Lord, our 
prayers on behalf of the soul of thy servant N. that if any stains of 
the corruptions of this world still stick to it, they may be washed 
away by thy forgiving mercy." Roman Catholic Missal for the use 
of the Laity, p. 510—520. 

96 '' Every year brings round the day devoted by the church to the 
relief of departed souls. The holy vestments used at the three 
masses, which, by a special grant, every priest is allowed to perform 
that morning, are black. Large candles of yellow wax are placed 
over the graves within the church ; and even the churchyards, those 
humble places of repose appointed among us for criminals and pau- 
pers are not neglected in that day of revived sorrows. Lights are 
provided for them at the expense of the society established in every 
town of Spain for the relief of the friendless spirit, who, for want 
of assistance, may be lingering in the purifying flames ; and many 
of the members, with a priest at their head, visit these cemeteries 
for nine successive evenings." Doblado's Letters from Spain, p» 
169. See also Time's Telescope, 1814, p. 279. 

97 In Italy and Spain travellers are continually solicited for con- 
tributions towards the relief of the suffering souls in purgatory. The 
dependents on churches or convents are usually employed for this 
purpose. ''A man bearing a large lantern, with a painted glass, 
representing two naked persons, enveloped in flames, entered the 
court, addressing every one of the company in these words, * The 
holy souls, brother ! Remember the holy souls .' " Few refused the pe- 
titioner a copper coin, worth about the eighth part of a penny. This 
custom is universal in Spain, A man, whose chief employment is 
to be agent for the souls in purgatory, in the evening — the only time 
when the invisible sufferers are begged for about the towns — and for 
some saint or Madonna during the day, parades the streets after 
sunset, with the lantern I have described, and never fails to vinit the 



4 
PURGATORY— -INDULGENCES. 3^9 

Such is the doctrine of purgatory, as universally be- 
lieved by Roman Catholics. And the practices above 
described, it is to be borne in mind, are not the obso- 
lete follies of the sixteenth century, but exist in full 
force at the present day. The same may be said of 
the next subject which claims our attention — Indul- 
gences. 

It is a favourite maxim with the Rom.an Catholic 
church, that when sin is forgiven, though the guilt 
thereof and the eternal punishment due on account of 
it are wholly remitted, there always remains some tem- 
poral punishment to be endured, for which satisfaction 
must be made by the penitent either before his death or 
in purgatory. The fasts, alms, penances, and other 
meritorious works performed in obedience to priestly in- 
junction are supposed to have this power of satisfaction. 
Yet even these are insufficient, and the most obedient 
and dutiful son of the church finds that there is a heavy 
balance against him, which, if not discharged, will sadly 
lengthen the purifying process. ^ ^ But provision is made 
for him. It has been ascertained that there is an im- 



inns, where the travellers, who generally entrust their safety from 
robbers to the holy souls, are always ready to make some pecuniary 
acknowledgment for past favours, or to engage their protection in 
future dangers." 

" The Pope has established eightor ten days in the year, in which 
every Spaniard (for the grant is confined to Spain,) by kneehng a1 
five different altars, and there praying for the extirpation of heresy^ 
is entitled to send a species of habeas animani writ to any of his 
friends in purgatory. The name of the person whose liberation u 
intended should, for fear of mistake, be mentioned in the prayers. 
But, lest the order of release should find him already free, or pe> 
haps within those gates to which no Pope had ever ventured to ap- 
ply his keys, we are taught to endorse the spiritual bill with othe* 
names, addressing it finally to the most tcorthy and disconsolate,^ 
''■ These privileged days are announced to the public by a printel 
notice, placed over the bason of holy water, which stands nea: 
every church-door. The words written on the tablet are plain aid 
peremptory : Hoy se saca anima ; literaily . ' this is a soul-draicirg 
day: " Doblado's Letters from Spain, p. 169—174. 

98 '' As it is to be feared that all our penitential and satisfactory 
works are inadequate and incompetent to the discharge of the debt 
due from us to the divine justice, the church comes into our aid tiid 
relief, by applying to us, on the conditions prescribed, the benefi: ff 
the satisfactions of Christ, and the superabundant satisfactions Af 
the saints towards the remission of this debt." Instructions aiid 
Directions for gaining the Grand Jubilee, p. xviii. London, 1826, 



340 PURGATORY — INDULGENCES. 

mense treasure of unapplied merit, partly the Saviour's, 
and partly accruing from works of supererogation, per- 
formed by the saints now in glory. All this is at ihe 
disposal of the Pope, having been originally placed in 
the hands of Peter, who transmitted the privilege to his 
successors. The pontiff therefore, has the power of 
granting a remission of the temporal punishment due to 
him, on such terms and conditions as he may choose to 
prescribe. This may be limited, in which case the in- 
dulgence is granted for a specified number of years; or 
plenary, releasing the individual from all the pains and 
penalties incurred by him up to the time of receiving the 
boon. The efficacy of these indulgences reaches, as has 
been before observed, even to the souls in purgatory ; 
and a kind relative or friend may enjoy the satisfaction 
of procuring the release of those he loves, or at any 
rate some considerable remission of the period of their 
sufferings. The terms vary, according to times and cir- 
cumstances : sometimes, as we have seen, a devotional 
exercise is sufficient ; on other occasions, money is the 
sine qu^ non. But it will be fair to let the Pope speak 
for himself. Leo X. thus explained the doctrine : — 

" The Roman church, whom other churches are bound 
to follow, as their mother, hath taught that the Roman 
Ipontiff, the successor of Peter in regard to the keys, 
and the vicar of Jesus Christ upon earth, possessing the 
power of the keys, by which power all hindrances are 
removed out of the way of the faithful, — that is to say, 
'.he guilt of actual sins, by the sacrament of penance, — 
aad the temporal punishment due for those sins, ac- 
CDrding to the divine justice, by ecclesiastical indulgence ; 
that the Roman pontiff may for reasonable causes, by 
Hs apostolic authority grant indulgences out of the 
superabundant merits of Christ and the saints, to the 
faithful who are united to Christ by charity, as well 
fa' the living as for the dead ; and that in thus dispens- 
ir^ the treasure of the merits of Jesus Christ and the 
saints, he either confers the indulgence by the method 
of absolution, or transfers it by the method of suffrage. 
Wherefore all persoiis, whether living or dead, who 
nally obtain any indulgences of this kind, are delivered 
fnm so much temporal punishment, due according to 
(^vine justice for their actual sins, as is equivalent to the 



PtTRGATORY — INDULGENCES. 341 

Value of the indulgence bestowed and received.^ ^ Ex- 
communication is denounced against all who deny this 
doctrine. 

The decree passed at Trent was thus expressed :— • 
'^ Since the power of granting indulgences has been 
bestowed by Christ upon his church, and tiis power, 
divinely given, has been used from the earliest antiquity, 
the holy council teaches and enjoins that the use of in- 
dulgences, so salutary to christian people, and approved 
by the authority of venerable councils, shall be retained 
by the church ; and it anathematises those who assert 
that they are useless, or deny that the church has the 
power of granting them. Nevertheless, the council de- 
sires that moderation be shown in granting them, ac- 
cording to the ancient and approved custom of the 
church, lest by too much laxity ecclesiastical discipline 
be weakened. Anxious moreover to correct and amend 
the abuses that have crept in, and by reason of which 
this honourable name of indulgences is blasphemed by 
the heretics, the council determines generally by this 
present decree that all wicked gains accruing from them, 
which have been the principal source of these abuses, 
shall be wholly abolished. But with regard to other 
abuses, proceeding from superstition, ignorance, irreve- 
rence, or any other cause w^hatever ; seeing that they 
cannot be severally prohibited, on account of the great 
variety of evils existing in so many places and provin- 
ces, the council commands each bishop to procure a 
careful account of the abuses existing within his own 
jurisdiction, and lay the same before the first provincial 
synod ; that when the opinion of other bishops has been 
obtained, the whole may be immediately referred to the 
supreme pontiff, by whose authority and prudence such 
enactments will be made as are expedient for the uni- 
versal church ; so that the gift of holy indulgences may 
be dispensed to the faithful in a pious, holy, and incor- 
rupt manner." 

The reader will observe that this decree provided no 
effectual remedy for the monstrous practices connected 
with the distribution and sale of indulgences. '' Wicked 
gains" are indeed forbidden ; but what priest or Pope 

99 Le Plat, ii. p. 21—35. 

29* 



342 PURGATORY INDULGENCES. 

would ey?.r confess his gains to be of that description? 
And if the office of papal collectors, as formerly admi- 
nistered l)j such men as Tetzel, was abolished, the same 
duties are now performed by the bishops, or those ap- 
pointed by them. As for the enactment respecting 
abuses, it required no sagacity to predict that it would 
be entirely nugatory. And in truth, indulgences con- 
tinue to the present day to form an important article of 
papal revenue, and a prime support of the superstitions 
of the church of Rome. ^ 



1 " ^ Plenar}\ indulgence and remission of sins' are offered here 
[at Rome] on very easy terms. I was at first rather startled with 
the prodigal manner in which that full pardon of all transgressions, 
which the gospel promises only as the reward of sincere repentance 
and amendment, was bestowed at Rome, in consideration of re- 
peating certain prayers before the shrine of certain saints, or paying 
a certain sura of money to certain priests. 

^^I was surprised to find scarcely a church in Rome that did not 
hold up at the door the tempting inscription of ' Indulgenzia Pie- 
naria.^ ' Plenaiy Indulgence.^ Two hundred days' indulgence I 
thought a great reward for every kiss bestowed upon the great black 
cross in the Colosseum; but that is nothing to the indulgences for 
ten, twenty, and even thirty thousand years, that may be bought at 
no exorbitant rate, in many of the churches ; so that it is amazing 
what a vast quantity of treasure may be amassed in the other world 
with very little industry in this, by those who are avaricious of this 
spiritual wealth, into which, indeed, the dross or riches of thi& 
world may be converted, with the happiest facility imaginable." 

" You may buy as many masses as will free your souls from pur- 
gatory for 29,000 years, at the church of St. John Lateran, on the 
festa of that saint ; at Santa Bibiana, on All Souls' day, for ,7000 
years ; at a church near the Basilica of St. Paul, and at another on 
the Quirinal Hill, for 10,000 and for 3000 years, and at a very rea- 
sonable rate. But it is in vain to particularise, for the greater part 
of the principal churches in Rome and the neighbourhood are spiri- 
tual shops for the sale of the same commodity." Rome in the Nine- 
teenth Century, ii. jp. 267—270. 

Spain, as usual, is peculiarly favoured. Four special bulls, be- 
stowing various indulgences and immunities, are annually sent to 
that country ; copies are eagerly bought at prices suited to the cir- 
cumstances of the purchasers ; and the spoil is divided between the 
Pope and the king. One of these is called the compounding bull. 
** By possessing one of these documents, and giving a certain sum, 
at the discretion of any priest authorized to hear confessions, to the 
fund of the holy crusade, any property may be kept, which having 
been obtained by robbery and extortion, cannot be traced to its right 
owners for restitution. This composition with the Pope and the kmg 
is made by depositing the sum appointed by the confessor in an iron 
«hestfi:^ed outside the doors of the churches : a comfortable resource 



PURGATORY INDULGENCES. 843 

These blessings are not confined to such countries as 
Italy and Spain. The Roman Catholics of England 
enjoy a liberal grant of plenary indulgences, which may 
be obtained, on easy terms, at eight distinct periods in 
every year. By confession of sin to the priest, with 
sincere repentance — by worthy reception of the eucha- 
rist — by giving some alms to the poor, or at least being 
"in readiness of mind" to do it— by frequenting cate- 
chisms and sermons, as often as it may be done " with- 
out great inconvenience ;" by affording assistance to the 
sick, or such as are near their end, or by offering prayers 
to God for the whole state of the Catholic church 
throughout the world, the general peace of Christendom, 
the blessing of God upon this nation, the conversion of 
infidels and heretics, and the free propagation of the 
holy faith, full remission of the temporal punishment 
said to be due to sin is secured. ^ 

The immense profits accruing from indulgences in- 
duced the appointment of the centenary jubilee, which 
was first celebrated in 1300, under the pontificate of 
Boniface VIII. It was subsequently shortened one-half 
(doubtless for pecuniary reasons,) and finally reduced to 
twenty-five j^ears, at every return of which period ple- 
nary indulgences may be obtained during one year by 
all the faithful who shall visit certain churches at Rome, 
and perform the religious exercises enjoined for the oc- 
casion. ^ The last jubilee was in 1825, "the year of 
expiation and pardon, of redemption and grace, of re- 
demption and indulgence ;" at least it was so styled hy 
Pope Leo XII. in his bull, announcing the jubilee. 
" During this year of jubilee," said his Holiness (pro- 
fanely asserting that he acted "by the authority of Al- 
mighty God,") " we mercifully in the Lord grant and 
impart the most plenary and complete indulgence, re- 

indeed for the tender consciences of speculators and extortioners, 
two very numerous classes in Spain.". . . . Another is called the de- 
funct hull. **The name of any dead person being entered on the 
bull, a plenary indulgence is^ by this means, behevedto be conveyed 
to his soul, if suffering in purgatory." It is a common practice to 
bury these bulls with the corpses of those w^hom they are intended 
to benefit. Practical and Internal Evidence against Catliolicisin, 
p. 84. 

2 Garden of the Soul, p. vii — ix. 

3 Mosbeim, cent. xiii. part 3. ch. 4. 



344 PURGATORY INDULGENCES. 

mission and pardon of all their sins, to all the faithful 
in Christ, of both sexes, who are truly penitent, and 
have confessed, and who have likewise refreshed them- 
selves with the holy communion." The conditions were, 
visiting the churches specified, and "pouring forth pious 
prayers to God for the exaltation of Holy Church, the 
extirpation of heresies, the concord of Catholic princes, 
and the salvation and tranquillity of Christendom." The 
benefits of this jubilee were extended to other countries, 
in the following year, and continued six months after 
the publication of the bull in each diocese: the condi- 
tions were similar, certain churches being appointed to 
be visited in each district, and confessors being invested 
with ample power of absolution, even from reserved cases 
and censures. 4 It must be confessed, that whatever ad- 
vantages the Roman Catholic community in general de- 
rived from the jubilee were vastly inferior to the acces- 
sion of power and influence by the priesthood : to them 
it was a jubilee indeed ; how many confessions were to 
be heard, and absolutions to be granted, often, doubt- 
less, with much affected difficulty, and penances to be 
imposed, entirely at the discretion of the confessor ! 
The whole church lay prostrate at the feet of the priests, 
receiving from their hands "the grace of their absolu- 
tion and pardon, the grace of their re-instatement in 

4 ''Instructions and directions for gaining the grand- Jubilee" 
were published by the " Vicar Apostolic of the London District." 
Take a specimen or two. " Embrace, dearly beloved, the benefit 
that is offered you by the indulgence of the present jubilee. This 
present life is a time granted you to prepare for heaven. Only sin 
can exclude you from that kingdom ; only the debt of temporal pu- 
nishment incurred by sin, can retard your entrance into glory. Per- 
severe in your career of penance to the end. Avail yourselves of 
every means of discharging your debt to divine justice. As no man 
knows whether he be worthy of love or hatred ; no man knows what 
punishments he may still be liable to on account of his sins. The 
effect that each one will receive from the plenary indulgence will be 
in proportion to the perfection of the dispositions with which he pre- 
pares himself for it." '' Enter, enter now, dearly beloved, into 

the most perfect sentiments of salvation. Spare no pains to prepare 
yourselves for the remission of your sins, and for the benefits of this 
plenary indulgence. The happy effects of it will be felt by you in 
that peace of soul and spiritual joy, which the world could never 
give ; and in a well-grounded hope of eternal happiness." pp. xxi, 
xxii. 



PURGATORY INDULGENCES. S/g 

the favour of God, and of their restoration to their lost 
title to the kingdom of heaven." ^ 

Roma-" ^ntholic writers are very angry with Protest- 
ants, for .. g that their church "gives leave to com- 
mit sin, f«nu grants anticipated pardon for sins to come 
by indulgences."^ But their anger is causeless. For 
though it be not asserted that the Romish church actu- 
ally gives license to sin, it cannot be denied that the 
doctrine of indulgences, so far from repressing evil, 
powerfully tends to blunt the moral sense, and encou- 
rage the sinner in his vicious courses ; ^ since he is able, 
by a very small sacrifice of his property, to secure the 
remission of the temporal punishment for his sin, for 
hundreds of thousands of years to come ; and he knows 
that pardon, involving the release from eternal pains, 
may be obtained Vvdthout much difficulty from his con- 
fessor; while absolution from such crimes as the sove- 
reign pontiif only can forgive, has its fixed price in the 
Roman chancery. ^ On the impiety of such assump- 

5 Ibid. 

6 Declaration of the Roman Catholic Bishops, p. 12. 

'5' Speaking of the notoriously depraved state of morals in Italy^ 
Mr. Eustace asks — '*May it not be ascribed to the corruptions of the 
national religion, to the facility of absolution, and to the easy purchase 
of indulgences?" (Classical Tonr, iii. p. 131.) Facts furnish the 
best answer to these questions. " At Tivoli," says a modern travel- 
ler, '' a man was pointed out to us who had stabbed his brother, who 
died in agonies within an hour. The murderer went to Rome, pur- 
chased his pardon from the church, and received a written protection 
from a cardinal, in consequence of which he was walking about un- 
concernedly, a second Cain, whose life was sacred." (Graham's 
Three Months' Residence in the Mountains East of Rome, p. 34.) 
Again : ^' Those that have interest with the Pope may obtain an ab- 
solution in full from his Holiness for all the sins they ever have com- 
mitted, or may choose to commit." *' I have seen one of these edi- 
fying documents, issued by the present Pope to a friend of mine. It 
was most unequivocally worded." Rome in the Nineteenth Century, 
ii. p.27l. 

8 Mr. Butler labours to prove that this is nothing more than a ne- 
cessary fee of office. (Book of the Roman Cathohc Church, p. IH.) 
That does not alter the case. The simple fact is, that absolution of 
those sins which are reserved for the Pope's pardon is to be had for 
money — cannot be had without it. The '•' Tax-book of the Roman 
Chancery" has been frequently published, much to the annoyance 
of the priests and Popes. Some staunch Catholic has thus written 
in the blank leaf of a copy of this book, in the author's possession^: 
^' A calumniating and lying, therefore, a prohibited book — a calumny 
of the heretics, a most cunning li% concerted by the instigation of tlt^ 



346 PURGATORY — INBtJLGENCES. 

tions as are advanced hy the church of Rome, and th© 
enormous guilt contracted hy those who c^|;.^^v fully de- 
ceive the people, it is unnecessary to itif^ .'^^ ''"'i observa- 
tion. The reader will not, however, u. note the 
powerful support given by the inventions cl purgatory 
and indulgences, to those antiscriptural notions of human 
merit and satisfaction which have been already described 
and exposed. 

The following decree was also passed at the last ses- 
sion of the council of Trent, respecting ''the choice of 
meats and drinks, fasts, and feast-days." 

'' Moreover, the holy council exhorts all pastors, and 
beseeches them by the most holy coming of our Lord 
and Saviour, that as good soldiers of Jesus Christ, they 
assiduously recommend to all the faithful the observance 
of all the institutions of the holy Roman church, the 
mother and mistress of all churches, and of the decrees 
of this and other oecumenical councils ; and that they 
use all diligence to promote obedience to all their com- 
mands, and especially to those which relate to the mor- 
tification of the flesh, as the choice of meats and fasts ; 
as also to those which tend to the increase of piety, as 
the devout and religious celebration of feast-days; ad- 
monishing the people to obey those who are set over 
them — for thev who hear them, shall hear God, the re- 
warder — but thej;^ who despise ibem, shall feel that God 
is the avenger." 

This decree is short, but pithy and important. The 
fathers here declare their unalterable determination to 
suffer no retrenchment of the follies and superstitions 
of the church of Rome, but to enforce obedience to the 
multifarious canons and enactments that had been accu- 
mulating for ages, and had almost exhausted even the 
inventive genius of priestcraft. None need wonder at 
such a resolve: the infallible cannot err, need not change. 
But mark the character of that religion which auda- 
ciously claims the sole right to be called *' apostolic." 
Of faith in Christ, love to God, and holiness of life, 
according to the scriptures, little, very little, is said : 
but abstinence from meat, eggs, milk, and butter, during 
Lent — and hearing mass, and idleness on saints' days — 
together with imphcit subjection to the priest, elevate a 
man to a high rank among the pious, and are imagined 



PURGATORY— INDULGENCES. 347 

to procure for him the special favour of heaven ; while 
disobedience or neglect of these human inventions is 
denounced as mortal sin, which exposes the unrepenting 
offender to endless damnation. ^ Thus the command- 
ments of God are nullified by tradition; and for true 
piety, '^judgment, mercj^, and faith," is substituted 
'^the show of wisdom, in will-worship, and neglecting 
of the body." 10 

& See '' Abstract of the Douay Catechism," p. 44. Slighting of 
neglecting the precepts of the church, and Uving in habits of break- 
ing the fasts commanded, or of eating meat on Saturdays or other 
days of abstinence, without just dispensation, were sins which ex- 
cluded from the benefits of the jubilee, unless confessed and forsaken 
in the same manner as drunkenness, swearing and debauchery, (In- 
structions and Directions, &c. p. xxiv.) But a papal dispensation 
changes the nature of things; the Spaniard who has paid the Pope 
for a flesh hull may feast even in Lent; while his neighbour, who 
has neglected or declined to purchase the privilege, cannot eat an 
egg or drink a spoonful of milk, during that period, without com- 
mitting mortal sin ! 

10 It is observable, that in explaining the fourth commandment, 
the compilers of the Catechism place " Sundays and holidays" on 
the same level, as if they rested on the same authority. (See p. 380, 
381.) The day of God is scarcely treated with so much honour in 
the Roman Catholic portions of the Continent, as some of the saints' 
days. *' When it is spoken of, it is called a fete or^Jioliday, indis- 
criminately with the Nativity or Assumption of the Virgin Mary ; 
and these fetes are the regular seasons of public processions or cele- 
brations. Nay, the newspapers, the theatres, &c. are actually sus- 
pended on St. Francis's day, or the feast of the Virgin, but on the 
Sunday are regularly carried on, and more eagerly followed than 
ever." Rev. D. Wilson's Letters from an Absent Brother, ii. p. 179 



348 



CHAPTER XV. 

iSAINTS, RELICS; AND IMAGES. 

Decree respecting the invocation of Saints — Relics — and Images- 
Facts and Observations relative to each — Worship of the Virgin 
Mary. 

It has been already stated, that on the first day of the 
last session of Trent, a decree was passed, concerning 
the "invocation, veneration, and relics of the saints, 
and also concerning sacred images;" it is here sub- 
joined. 

'' The holy council commands all bishops, and others 
who have the care and charge of teaching, that accord- 
ing to the practice of the Catholic and apostolic church, 
received from the first beginning of the Christian reli- 
gion, the consent of venerable fathers, and the decrees 
of holy councils, they labour |with diligent assiduity to 
instruct the faithful concerning the invocation and in- 
tercession of the saints, the honour due to relics, and 
the lawful use of images ; teaching them that the saints, 
who reign together with Christ, offer their prayers to 
God for men — that it is a good and useful thing sup- 
pliantly to invoke them, and to flee to their prayers, 
help, and assistance, because of the benefits bestowed 
by God through his Son Jesus Christ our Lord, who is 
our only Redeemer and Saviour; and that those are 
men of impious sentiments who deny that the saints, 
who enjoy eternal happiness in heaven, are to be in- 
voked — or who affirm that they do not pray for men, or 
that to beseech them to pray for us is idolatry, or that it 
is contrary to the word of God, and opposed to the 
honour of Jesus Christ, the one Mediator between God 



SAINTS, RELICS, AND IMAGES. 849 

and men, or that it is foolish to supplicate, verbally or 
mentally, those who reign in heaven. ^^ 

" Let them teach also, that the holy bodies of the 
holy martyrs and others living with Christ, whose bo- 
dies were living members of Christ and temples of the 
Holy Spirit, and will be by him raised to eternal life 
and glorified, are to be venerated by the faithful, since by 
them God bestows many benefits upon men. So that 
they are to be wholly condemned, as the church has 
long before condemned them, and now repeats the sen- 
tence, who affirm that veneration and honour are not due 
to the relics of the saints, or that it is a useless thing 
that the faithful should honour these and other sacred 
monuments, and that the memorials of the saints are in 
vain frequented, to obtain their help and assistance. 

" Moreover, let them teach that the images of Christ, 
of the Virgin, Mother of God, and of other saints, are 
to be had and retained, especially in churches, and due 
honour and veneration rendered to them. Not that it 
is believed that any divinity or power resides in them, or 

U *' True, there is but one Mediator, Christ the Lord, who alone 
has reconciled us through his blood, and who, having accomplished 
our redempiion, and having once entered into the holy of holies, 
ceases not to intercede for us ; but it by no means follows that it is 
therefore unlawful to have recourse to the intercession of the saints. 
If, because we have one Mediator, Christ Jesus, it were unlawful to 
ask the intercession of the saints, the apostle would not have recom- 
mended himself with so much earnestness to the prayers of his 
brethren on earth. In his capacity as Mediator, the prayers of the 
living should derogate from the glory and dignity of Christ, not less 
than the intercession of the saints in heaven." Catechism, p. 357. 
If the Roman Catholic dogma be true, how is it that the apostle 
says nothing of the prayers of the saints in heaven, but restricts 
himself to those on earth ? Why did he not commend himself to 
Stephen, James, John the Baptist, and other martyrs ? The answer 
is obvious: prayers to the saints in glory w^renot then invented. 

" How the saints in heaven know the piayers and necessities of 
such who address themselves to them, whether oy tne ministry of 
angels, or in the vision of God, or by some particular revelation, it 
is no part of his [the Papist's] faith, nor is it much his concern it 
should be determined. For his part, he does not doubt but that God, 
who acquainted the prophets with the knowledge of things that were 
yet to come many hundred years after ; that informed Eiisha of the 
king of Syria's counsels, though privately resolved on in his bed* 
chamber, and at a distance, (2 Kings vi. 12,) can never want means 
of letting the saints know the desires of those who beg their inter-' 
cession here on earth." Gother's Papist Misrepresented, &c. p. 17« 

30 



S50 SAINTS, RELICS, AND IMAGES. 

account of which they are to be worshipped, or that any 
benefit is to be sought from them, or any confidence 
placed in images, as was formerly by the Gentiles, who 
fixed their hope in idols. But the honour with which 
they are regarded is referred to those who are represent- 
ed by them; so that we adore Christ, and venerate the 
saints, whose likenesses these images bear, when we 
kiss them, and uncover our heads in their presence, and 
prostrate ourselves. All which has been sanctioned 
by the decrees of cauncils against the impugners of 
images, especially the second council of Nice." ' 2 

" Let the bishops teach further, that by the records of 
the mysteries of our redemption, expressed in pictures 
or other similitudes, men are instructed and confirmed 
in those articles of faith which are especially to be re- 
membered and cherished ; and that great advantages 
are derived from all sacred images, not only because 
the people are thus reminded of the benefits and gifts 
which arebestowed upon themby Christ, but also because 
the divine miracles performed by the saints, and their 
salutary examples, are thus placed before the eyes of the 
faithful, that they may give thanks to God for them, 
order their lives and manners in imitation of the saints, 
and be excited to a,dore and love God, and cultivate 
piety. ^ 3 Whoever shall teach or think in opposition to 
these decrees, let him be accursed. . 

'^ But if any abuses have crept into these sacred and 
salutary observances, the holy council earnestly desires 
that they may be altogether abolished, so that no images 
may be set up calculated to lead the ignorant into false 
doctrine or dangerous error. And since the histories 
and narratives of sacred scripture are sometimes repre- 
sented in painting or sculpture, for the benefit of the 
unlearned multitude, let men be taught, that when the 

12 Held A. D. 787. The controversy respecting image-worship 
was finally settled at this council. It was decreed that the images 
of Christ and the saints are to be venerated and adored, though not 
with '^ truelairia,^^ or the worship exclusively due to God; and 
the fathers thundered out their anathemas against all who should 
oppose the decree, or call image-worship idolatry, or refuse to 
honour images, or even hold fellowship with such as maintained 
the contrary opinion. Magdeburg. Centuriat. Cent. viii. c. 9. 

13 How much better would it be, to give the people the free use 
of the Scriptures, and the worship of God in the vernacular tongue ? 



SAINTS, RELICS, AND IMAGES. 351 

Deity is thus represented, it is not to be supposed that 
the same can be seen bj our bodily eyes, or that a hke- 
ness of God can be given in colour or figure. ^ ^ More- 
over, let all superstition in the invocation of saints, the 
veneration of relics, and the sacred use of images, be 
taken away ; let all base gain be abolished ; and lastly, 
let all indecency be avoided, so that images be neither 
painted nor adorned in a lascivious manner, nor the 
commemoration of the saints or visits to relics he abused 
by men to gluttony and drunkenness; as though the 
festal days appointed in honour of the saints were to be 
spent in licentiousness and luxury. Finally, let all 
diligent caution be observed in these respects by the 
"bishop, that nothing be done tending to disorder, impro- 
priety or tumult, and no profane or unseemly exhibitions 
be allowed ; for holiness becometh the house of God. 
And that these things may be faithfully observed the 
holy council decrees that it shall not be lawful for any 
one to fix or cause to be fixed a new image in any place 
or church, however exempt from ordinary jurisdiction, 
unless the same be approved by the bishop; nor are any 
new miracles to be admitted, or any new relics to be 
received, but with the recognition and approbation of 
the bishop, who, having received information respecting 
the same, and taken the advice of divines and other 
pious men, will do whatever shall be judged consonant 
to truth and piety. But if any doubt or difficulty occurs 
in abolishing abuses, or any unusually important ques- 
tion arises, let the bishop wait for the opinion of his 
metropolitan and the neighbouring bishops, assembled 
in provincial council ; yet so as that nothing new or 
hitherto unused in the church be decreed, without the 
cognizance of the most holy Roman pontiff." 

That the Roman Catholic system is an idolatrous sys- 



14 But " to represent the persons of the Holy Trinity by certain 
forms, under which, as we read in the Old and New Testaments, 
they deigned to appear, is not to be deemed contrary to religion or 
the law of God." Catechism, p. 360. Hence, in the engravings 
found in some editions of the Breviary, God the Father is repre- 
sented as a venerable old man (the ' Ancient of Days,' Dan. vii. 
13.) ; on his right hand the Saviour stands, in human form ; above 
is the Holy Spirit, in the shape of a dove ; at a little distance thQ 
Virgin Mary; and farther off, prophets, apostles, martyrs, <&c. 



252 SAINTS, RELICS, AND IMAGES. 

tern, has been often asserted and satisfactorily proved. 
It is, in fact, scarcely better than modified paganism. 
For Venus, Jupiter, Mercury, and the gods and god- 
desses of ancient history, are substituted the Virgin 
Mary and the saints; instead of the household deities 
formerly worshipped, the Catholic is taught to venerate 
his guardian angel, and the saint whose name he bears; 
and if the Roman of olden time acknowledged some 
presiding deity in every department of nature's works, 
and allotted to his imaginary gods their respective 
powers and functions, dividing among them the virtues 
and vices of the human character, and even the diseases 
incident to the human frame, similar arrangements are 
witnessed in the pseud o Christianity of the '' mother and 
mistress of all churches:" she, too, has her "gods 
many, and lords many." ^ ^ They have supplanted the 
true God as really as did the mythology of the hea- 
then ; and of the papist it may be affirmed, as well as 
of the pagan, that he '' worships and serves the crea- 
ture more than the Creator." ^ ^ 

In proof of these assertions, it is only necessary to 
refer to the ordinary devotions and daily practice of 
Roman Catholics. God is not the exclusive object of 
their worship ; his providence is not their sole trust ; 
nor do they confess their sins to him only, but divide 
that solemn act between the Deity, the Virgin, and the 



15 <' It is happy for the people that they have another source of 
hope, under the various diseases incident to the human frame, besides 
the skill of their physicians, a source of hope that never fails them 
at any season of distress. Thus, for instance, St. Anthony the abbot 
secures his votaries from fir^, and St. Anthony of Padua delivers 
them from water ; St. Barbar^ is the refuge of the timid in times of 
thunder and of war ; St Blass «ures disorders of the throat ; St. 
Lucia heals all diseases of the eyes ; St. Nicholas is the patron of 
young women who desire lo be married ; St. Ramon is their power- 
ful protector during pregnancy, and St. Lazaro assists them when in 
labour ; St. Polonia preserves the teeth ; St. Domingo cures the fe- 
ver; and St. Roque is the saint invoked under apprehensions of 
the plague. And thus in all diseases, under every pressure of af- 
fliction, some saint is accessible by prayer, whose peculiar province 
it is to relieve the object of distress." Townsend's Travels in 
Spain, vol. iii. p. 215. 

16 Rom. i. 25. Every student of this controversy should be 
familiar with Middleton's " Letter from Rome, showing an exact 
conformity between Popery and Paganism." 



SAINTS, RELICS, AND IMAGES.^ 353 

saints. ^ "^ It is not denied that many of the prayers and 
devotional exercises prepared for their use seem to sa- 
vour of piety ; but their good effect is neutralized by 
the perpetual reference to angelic guardians and saintly 
intercessors. The obedient son of the church is con- 
stantly reminded of his obligations to these invisible 
friends. Almost every day is devoted to the memory of 
some one of their number. Their shrines and altars are 
honoured by his frequent visits. He supposes them to 
preside over his affairs, and to administer perpetual 
guidance and protection ; hence he is not only instruct- 
ed to implore their intercession on his behalf, but also to 
offer prayers to them, invoking their assistance. ^ ^ In 

n See the Confiteor, p. 183. 

18 <* The Catholic church teaches her children not to pray to the 
saints as the authors or givers of divine grace, but only to solicit 
the saints in heaven to pray for them, in the same sense as St. Paul 
desired the faithful on earth to pray for him." Declaration of the 
Roman Catholic bishops, &c. p. 11. 

This, however, is only part of the truth, as the following extracts 
will testify : — 

'* Q,. What is your morning exercise? A. 1. I bow down my 
whole soul and body to adore my God ; and I offer my^^elf to his di- 
vine service. 2. I give him thanks for his infinite goodness to me 
and to all his creatures ; and desire to join with all the angels and 
saints in blessing and praising him. 3. I crave pardon from my 
heart for all my sins, and beg that I may rather die than offend my 
God any more. 4. 1 offer up to God all my thoughts, words, ac- 
tions, and sufferings, throughout the day ; and beg his blessing on 
them. 

** Q,. And what prayers do you say after this? A. I say Our 
Father, Hail Mary, and the Apostle's Creed ; and I make acts of 
faith, hope, and the love of God. 

'' Q. Do you any thing else ? A. I pray for my friends and for 
my enemies, for the living and for the dead ; and I beg mercy, 
grace, and salvation for all. Then I conclude by desiring our 
blessed Lady to be a mother to me, and by recommending myself to 
my good angel, and to all the court of heaven. ^^ Abstract of the 
Douay Catechism, p. 76. 

** Offer your prayers to the blessed Virgin, your angel guardian, 
your patron, and all the saints together." Catholic School-book, p. 
171. See also Garden of the Soul, p. 33, j57. 

An esteemed clergyman of the Church of England gives the fol- 
lowing description of the eveniog worship of a Roman Catholic 
ship's company in the Mediterranean. ''About half an hour after 
sunset, the captain would assemble all the sailors in the aft part of 
the ship to prayers ; he himself performing the part of chaplain, 
while the crew all knelt down, and engaged in a service which last- 
ed half an haur. It was chiefly in Latin ; but the sailors appeared 

30* 



354 SAINTS, RELICS, AND IMAGES. 

short, God is practically excluded ; the intercession of 
the Saviour is forgotten : the saints are all in all. This 
is true of the multitude. If the sentiments of the en- 
lightened appear somewhat more congenial with scrip- 
ture, still it is evident that this branch of the Roman 
Catholic system must, in every instance, produce un- 
worthy ideas of the character of the Almighty, who is 
supposed to withhold his blessings till they are wrung 
from him by the prayers and persuasions of the saints. 
But he has said that he " will not give his glory to an- 
other." There is indeed an affectation of humility in 
maintaining that the honour paid to the saints is to be 
referred to him by w^hose grace they were made such, 
and that it is presumptuous in us to expect divine bene- 
fits without their intervention ; but still the question 
returns, " Who hath required this at your hands ?" 
Innumerable promises encourage our direct approach to 
the throne of grace, and there is but one name which 
we may mention there, in support of our plea. He who 
associates others with the Redeemer, or substitutes others 
in his place, treats him with foul indignity, and has no 
scriptural warrant to expect a blessing. With what in- 
dignation, it may be safely affirmed, would the apostle 
Paul have read the following prayers, offered in Roman 
Catholic churches on the anniversary of the death of 
Thomas k Becket ! '^ O God, in defence of whose 

perfectly instructed in repeating the words. After the Pater Nos- 
ter, they went through the Rosary, or Hymn to the Virgin ; the 
master and the mate performed one part, while the whole ship's 
company chanted the responses in good time and tune. In this 
way, the tender epithets addressed in the Rosary to the Virgin Mary 
were echoed for ten minutes by this rough set of men, with the 
constant cadence of'Ora pro nobis.' Then followed prayers for 
'this good ship,' for the merchandise on board, for the man at the 
helm, &c. Then a long list of saints, whose very names most En- 
glishmen never heard of, were invoked with an * Ora pro nobis,' after 
this manner — Let us say a Pater Noster anda prayer to St. Francis ^ 
to deliver us from all misfortune. After a pause, not hurried, during 
which all had repeated to themselves the customary words, he 
named another saint, to whom a Pater Noster and a prayer should 
be said. In this way he led for about ten times, specifying different 
evils to be prayed against, as tempest, shipwreck, and plague ; and 
addressing the Virgin Mary under her different titles, di Loretto, del 
Carmine, &c. ; and also praying to the Santissimo Sacramento, 
* Most Holy Sacrament,' meaning the real presence of Christ." 
Jowett's Christian Researches in the Mediterranean, p. 333. 



SAINTS, RELICS, AND IMAGES. 355 

church the glorious prelate Thomas fell bj the swords of 
wicked men ; grant, we beseech thee, that all who im- 
plore his assistance^ may find comfort in the grant of 
their petition." — ^^ Sanctify, O Lord, the offerings con- 
secrated to thee, and being appeased thereby, mercifully 
look upon us, b7/ the intercession of blessed Thovias^ thy 
martyr and bishop." — "May this communion, O Lord, 
cleanse us from sin, and, by the intercession of blessed 
Thomas J thy martyr and bishop, make us effectual 
partakers of this heavenly remedy." ^^ 

Creature-worship reaches its utmost height in the 
Virgin Mary. The devout Roman Catholic pays her 
the most extravagant honour and veneration. The 
language adopted in addressing the " Glueen of heaven," 
cannot be acquitted of the charge of blasphemy, since 
prayers are offered directly to her, as if to a divine 
being, and blessings are supplicated, as from one who 
is able to bestow them. In all devotions she has a share. 
The Ave Maria accompanies the Pater Noster. ^' Even- 
ing, morning, and at noon," said the Psalmist, " will I 
pray unto thee, and cry aloud :" the pious Roman Ca- 
tholic transfers these services to the Virgin. 2 In tender 

19 Roman Catholic Missal for the use of the Laity, p. 85. 

20 It is an established custom in our country towns to awake the 
labouring population before the break of day, that they may be early 
in readiness to begin their work, especially in the corn-fields, which 
are often at the distance of six or eight miles from the labourers' 
dwellings. Nothing but religion, however, could give a permanency 
to this practice. Consequently, a rosary, or procession, to sing 
praises to the Virgin Mary before the dawn, has been established 
among us from time immemorial. A man with a good voice, active, 
sober, and fond of early rising, is either paid, or volunteers his ser- 
vices, to perambulate the streets an hour before day-break, knocking 
at the doors of such as wish to attend the procession, and inviting all 
to quit their beds and join in the worship of the mother of God." 
Doblado's Letters from Spain, p. 210. 

" There is no service in the Roman Catholic church so impressive 
as the evening service to the Virgin, or Ave Maria." ..." Venice is 
the city of silence. The gondolas, or barges, gliding noiselessly 
along the water of the canals, are the only tilings which move, 
freighted with men or merchandise ; not the sound of a wheel, not 
the clattering of a hoof ever breaks upon the ear. The hum of human 
voices is all that is heard, and this seems to cease when the chimes 
have pealed for Ave Maria. St. Mark's, which of all other sanctua- 
ries, from its dark and retiring aisles; its massy pillars, its antiquated 
construction, 'ts dingy colouring, and imperfect light, is calculated to 



356 SAINTS, RELICS, AND IMAGES. 

childhood he is taught to cherish for her the profoundest 
reverence and the highest affection :-^ throughout hfe 
she is the objeet of his daily regard, and five solemn 
festivals, annually observed to her honour, call forth his 
ardent love and zeal ]^^ and in the hour of death, he is 

add to the effect of this evening service, is completely filled every 
evening a few minutes after the vesper-bell has tolled. A concourse 
of people hurry in from all quarters ; the merchant ceases from his 
half finished bargain, the young and the gay desist from trifling, the 
porter leaves his burden upon the steps of the cathedral, and all that 
happen to be near quite their occupations or amusements, to offer 
up the prayer of a moment to the Virgin. The organ plays a soft 
symphony while the multitude are entering and dispersing them- 
selves through the church : on a sudden a small bell tinkles, and 
every knee is bent, and every head bowed in silent adoration. Not 
a sound from within or without disturbs the spirit of^supplicatiou. 
This lasts for a minute or two. The belL4i3iktes again : the con- 
gregation then rise from their knees, the tapers are extinguished, 
and the sacred walls are soon left to solitude and darkness. I wit- 
nessed this scene several times, and never without an unusual de- 
gree of emotion. It was impossible not to honour the feeling of 
devotion, short-lived as it might be, which brought so many to tho 
foot of the altar, and equally impossible not to condemn the profane 
system which directs the supplicant to address his prayers to the 
imaginary Queen oj heaven and the Mother of God.^* Gilly's Tour 
in Piedmont. 

Dr. Challoner says, that in Catholic countries the church bell 
rings at six in the morning, twelve at noon, and six in the evening : 
at each time the ''"Angeius Domini," *' Angel of tho Lord,'^ a form 
of devotion in which the Ave Maria is included, is to be repeated. 
(Garden of the Soul, p. 37.) 

21 If you will be a true child, and a sincere servant of the blessed 
Virgin, you must be careful to perform four things. 1. Have a great 
apprehension of displeasing her by mortal sin, and of afflicting her 
motherly heart, by dishonouring her Son, and destroying your soul ; 
and if you chance to fall into that misfortune, have recourse readily 
to her, that she may be your intercessor in reconciling you to her Son, 
whom you have extremely provoked. 2. Love and imitate her vir- 
tues, principally her humility and chastity. 3. Have recourse to her 
in all your spiritual necessities ; and for that end offer to her daily 
some particular prayers. 4. Be mindful to invoke her in temptations, 
and in the dangers you find yourself in of offending God. You can- 
not show your respect better than by applying yourself to her in these 
urgent necessities, and you can find no succour more ready and fa- 
vourahle than hers. If you perform this, you will have a true devo- 
tion to the blessed Virgin, you will be of the number of her real 
children, and she will be your mother, under wlu>se protection you 
shall never perish.^^ Cathohc School-book, p. 159 — 16f. 

22 Her Conception, Dec. 8 ; Nativity, Sept. 8 ; Annunciation, 
March ^5 ; Furification, Feb. S ; Assumption^ August 15. 



SAINTS, RELICS, AND IMAGES. 357 

taught to place reliance on her mercy. ^ ^ To the igno- 
rant devotee she is more than Christ, than God ; he 
believes that she can command her Son, that to her 
intercession nothing can be denied, and that to her power 
all things are possible. ^ * The following extracts, con- 
sisting of translations from the Breviary, by a Roman 
Catholic divine, will justify these statements. 

" O holy Mary, succour the miserable, help the faint- 
hearted, comfort the afflicted ; pray for the people, in- 
tercede for the clergy, make supplication for the devout 
female sex ; let all be sensible of thy help, who celebrate 
thy holy commemoration." ....*' Grant, we beseech 
thee, O Lord God, that we thy servants may enjoy per- 
petual health of mind and body, and by the glorious 
intercession of blessed Mary, ever Virgin, may be de- 
livered from present sorrows, and come to eternal joy, 
through our Lord Jesus Christ." 

" Salve Regina. 

" Hail to the queen who reigns above, 
Mother of clemency and love : 
Hail thou our hope, life, sweetness ; we, 
Eve's banished children, cry to thee. 

23 The following is a curious illustration of tlie effect of these prin- 
ciples. Describing some Italian banditti, a traveller says — '* Every 
robber had a silver heart, containing a picture of the Madonna and 
child, suspended by a red ribbon to his neck, and fastened with an- 
other of the same colour to his side They talked pretty freely 

with their prisoners about themselves and their habits of life, which 
they maintained arose from necessity rather than choice. They 
showed them the heart and picture of the Madonna, which each 
had suspended from his neck, saying, * We know that we are likely 
to die a violent death,but in our hour of need we have these,' touch- 
ing their muskets, ' to struggle for our lives with, and this/ kissing 
the image of the Virgin, ' to make our death easy. ' " Graham's Three 
Months' Residence in the Mountains East of Rome, p. 155, 161. 

*' 24 She is most powerful with God,to obtain from him all that she 
shall ask of him. She is all goodness in regard to us, by applying 
to God for us. Being Mother of God, he cannot refuse her request ; 
being our mother, she cannot deny her intercession when we have 
recourse to her. Our miseries move her, our necessities urge her; 
the prayers we offer her for our salvation bring us all that we desire ; 
and St. Bernard is not afraid to say, * That never any person invoked 
that mother of mercies in his necessities, who has not been sensible 
of the effects of ber assistance. ' " CathoUc School-book, p. 158. 



358 SAINTS, RELICS, AND IMAGES. 

" We from this wretched vale of tears, 

Send sighs and groans unto thine ears ; 
O ! then, sweet advocate bestow 
A pitjing look on us below. 

*' After this exile let us see 

Our blessed Jesus born of thee : 
O merciful, O pious maid, 

O gracious Mary lend thine aid." 

'' Ave Maris Stella. 

" Hail thou resplendent star, 

Which shinest o'er the main; 
Blest Mother of our God, 
And ever Virgin Queen. 

'^ Hail happy gate of bliss, 

Greeted by Gabriel's tongue ; 
Negotiate our peace. 

And cancel Eva's wron^:. 



•o' 



" Loosen the sinner's bands, 
All evils drive away : 
Bring light unto the blind. 
And for all graces pray. 

'^ Exert the mother's care. 

And us thy children own ; 
To him convey our prayer, 
Who chose to be thy Son. 

*' O pure, O spotless maid. 

Whose meekness all surpassed, 
Our lusts and passions quell, 
And make us mild and chaste. 

" Preserve our lives unstain'd, 
And guard us in our way, 
Until we come to thee, 
To joys that ne'er decay. 



SAINTS, RELICS, AND IMAGES. 359 

*' Praise to the Father be, 

With Christ his only Son, 
And to the Holy Ghost, 

Thrice blessed three in one." 

" Prayer of St. Bernard. — Remember, O most holy 
Virgin Mary, that no one ever had recourse 'to your 
protection, implored your help, or sought your media- 
tion, without obtaining relief. Confiding, therefore, in 
your goodness, behold me a penitent sinner sighing out 
my sins before you, beseeching you to adopt me for your 
son, and to take upon you the care of my eternal salva- 
tion. Despise not, O Mother of Jesus, the petition of 
your humble client, but hear and grant my prayer." 

The '' Litany of our Lady of Loretto" deserves to be 
added : — 

" We fly to thy patonage, O holy Mother of God ; 
despise not our petitions in our necessities, but deliver 
us from all dangers, Oever glorious and blessed Virgin." 
" Lord have mercy on us. Christ have mercy on 
us. Lord have mercy on us. Christ, hear us. Christ, 
graciously hear us. 

" God the Father of heaven, have mercy on us. 
*' God the Son, the Redeemer of the world, have mercy 
on us. 

" God the Holy Ghost, have mercy on us. 
" Holy Trinity, one God, have mercy on us. 
'' Holy Mary, 
" Holy Mother of God, 
" Holy Virgin of Virgins, 
" Mother of Christ, 
" Mother of divine grace, 
" Mother most pure, g 

*' Mother most chaste, ^ 

*« Mother undefiled, ^ 

" Mother untouched, I" 

" Mother most amiable, j^ 
" Mother most admirable, 
" Mother of our Creator, 
" Mother of our Redeemer, 
*' Virgin most prudent, 
<• Virgin most venerable 



360 SAINTS, RELICS, AND IMAGE*. 

'f Virgin most renowned, 

t< Virgin most powerful, 

*' Virgin most merciful, 

^' Virgin most faithful, 

*' Mirror of justice, 

*' Seat of wdsdom, 

^' Cause of our joj, 

" Spiritual vessel, 

" Vessel of honour, 

*' Vessel of singular devotion, 

*' Mystical rose, 

" Tower of David, 

" Tower of ivory, ^ 

" House of gold, ^o 

" Ark of the covenant, ^ 

" Gate of heaven, £ 

*' Morning star, ^ 

" Health of the weak, 

'^ Refuge of sinners, 

** Comforter of the afflicted, 

" Help of Christians, 

" Queen of angels, 

" Ciueen of patriarchs, 

*' Glueen of prophets, 

" Queen of apostles, 

" Queen of martyrs, 

" Queen of confessors, 

" Queen of virgins, 

*' Queen of all saints, 
" Lamb of God, who takest away the sins of the 
world — Spare us, O Lord. 

" Lamb of God, who takest away the sins of the 
world — Graciously hear uSj O Lord. 

" Lamb of God, who takest away the sins of the 
world — Have mercy on us. 

" Christ, hear us. Christ graciously hear us. 
" Lord have mercy on us. Christ have mercy on us. 
Lord have mercy on us." 25 

25 Garden of the Soul, p. 134, 169, 296—301. Other specimens 
of this profane and idolatrous service may be seen usqve ad nauseam, 
in " The devotion and office of the sacred heart of our Lord Jesus 
Christ, with its nature, origin, progress, &c. ; including the devotioa 



SAINTS, RELICS, AND IMAGES. 361 

Relics hardly merit any notice. The reader will ob- 
serve, that by them, according to the declaration of the 
council, "God bestows many benefits upon men." The 
fathers may be believed : ^^ many benefits/' truly, have 
been enjoyed by monks, and priests, and popes, through 
the intervention of relics. Happy is that church or 
monastery which possesses a tooth or bone of some re- 
nowned saint, or any, the minutest fragment of the in- 
strument of his martyrdom. There cannot be a surer 
road to w^ealth. The shrine shall glitter in diamonds: 
the treasury shall be replenished with silver and gold. 
We cannot wonder that the late Pope should so pathe- 
tically urge the faithful to visit Rome at the jubilee, 
that they might see the cradle in which the Saviour was 
laid, a piece of the true cross, the nails used at the 
crucifixion, &c. 2 e He knew that this was the most 
effectual method to empty their purses, and fill his own 
coffers. But what is the tendency of this part of the 
system ? In the first place, it affords ample encourage- 
ment to avarice and imposture. When men will believe 
any thing that priests choose to assert, it is too much to 
suppose that the latter will not take advantage of the 
credulity of their victims. Accordingly, the grossest 
frauds have been committed, and are still practised, in 
connexion with supposed relics. Examination and in- 
quiry would make sad havoc among these imaginary 
treasures; and a large proportion of them would come 
off with as little honour as St. Peters chair at Rome, or 
the emerald dish in which it is said that our Saviour 
ate his last supper. ^ ^ Again (and the reflection is most 

to the heart of the blessed Virgin Mary, &c." Thirteenth Edition, 
3830. 

26 They show at Rome the heads of St. Peter and St. Paul, en- 
cased in silver busts, set with jewels, a lock of the Virgin Mary's 
hair, a phial of her tears, and a piece of her green petticoat, a robe 
of Jesus Christ, sprinkled with his blood, some drops of his blood in 
a bottle, some of the water which flowed out of the wound in his side, 
some of the sponge, a large piece of the cross, all the nails used in the 
crucifixion, a piece of the stone of the sepulchre on which the angel 
sat, the identical porphyry pillar on which the cock perched when he 
crowed after Peter denied Christ, the rods of Moses and Aaron, and 
two pieces of the wood of the real ark of the covenant! Rome in 
the Nineteenth Century, ii. p. 234, 289. 

27 " At the extremity of the great nave of St. Peter's, behind the 
altar, stands a sort of throne, composed of precious materials, and 

31 



362 SAINTS, RELICS, AND IMAGES. 

painful,) it cannot have escaped the observation of those 
who are conversant with Roman Catholic writings, that 
irreligion of the worst kind is promoted by the use of 
rehcs and images. We say, of the worst kind ; because 
under the specious garb of piety is concealed practical 
forgetfulness of God. He who is so favoured as to 
obtain possession of something that is called a relic, 
transfers to it the veneration and trust which he owes 
to his Creator, and is not a whit superior to the idol 
manufacturer of old, whose folly is so powerfully ex- 
posed in holy writ.- ^ 



supported by four gigantic pillars. This throne enshrines the reaL 
plain, worm-eaten wooden chair, in which St. Peter, the prince of 
the apostles, is said to have pontificated." When the French were 
at Rome, ''they removed its superb casket, and discovered the rehc. 
Upon its mouldering and dusty surface were traced carvings which 
bore the appearance of letters. The chair was quickly brought into 
a better light, tlie dust and cobwebs removed, and the inscription 
faithfully copied. The writing is in Arabic characters, and is the 
well-known confession of Mahometan fiith. ' There is but one Cod, 
and 3Iahomet is his prophet.' " It is supposed that the chair was 
brought from Palestine by the crusaders. Lady Morgan's Italy, iii. 
p. 81. 

The church of St. Lorenzo in Genoa possessed a most sacred re- 
lic, a dish of one entire and perfect emerald, said to be that on which 
our Saviour ate his last supper. It was guarded by knights of ho- 
nour, and only exposed to view once a year. The French seized it, 
and most sacrilegiously sent it to a laboratory ! " Instead of sub- 
mitting it, with its traditional story, to a council of Trent, they 
handed it over to the Institute of Paris ; and chemists, geologists 
and philosophers, were called on to decide the fate of that vessel 
which bishops, priests and deacons had pronounced to be too sacred 
for human investigation, or even for human touch. The result of 
the scientific inquisition was, that the emerald dish was a piece of 
green glass 1'' Ibid. i. p. 414. 

28 Isa. xliv. 9—20. In the church of the Escurial, in Spain, 
there are elefcen thousand relics. A few extracts from a Spanish ac- 
count of them, printed in 1764, will probably amuse the reader. 

" We will first begin with the relics of our Saviour, who, as he 
gave himself to us, left us some of his precious jewels, which are 
incomparable and divine. 

^' A sacred hair of his most holy head or beard is preserved here 
with the utmost veneration in a precious vase ; and opportunity can 
never offer us a better hair to obtain glory by. 

" Several pieces of his most holy cross, all admirably garnished 
with gold, silver, and jewels, especially that which is adored on 
Good Friday. 

"■' Thirteen thorns out of his crown which pierce the soul with. 



SAINTS, RELICS, AND IiMAGES. 363 

That part of the decree which relates to images is 
Bvidentlj written with caution. The fathers felt" that 
this is a very vulnerable part of the Roman Catholic 
system. But their attempts to defend it w^ere impotent 
and vain. After all the volumes of sophistry that have 
been written on the subject, it still remains true that the 
veneration of images is nothing less than idolatry. The 
pagan would make the same excuse as is now made by 
the papist : he did not worship his image till it was 
consecrated, and then he supposed his Deity to be in 
some sense present ; yet Scripture unhesitatingly calls 
him an idolater. The prohibition in the second com- 
mandment is express, and the reason thereof is weighty 
and solemn ; " Thou shalt not make unto thee any 
graven im.age, or any likeness of any thing that is in 
heaven above, or that is in the earth beneath, or that is 
in the water under the earxh ; thou shalt not bow down 
thyself to them, nor serve them ; for I the Lord thy God 
am a jealous God.''^^ In direct contravention of this 

their points, when we consider them as in the delicate temples of 
that most loving King of glory. 

" Some pieces of the column to which he was bound, and of the 
manger in which he was born to die for us ; which invite hearts to 
break in pieces through compassion and gratitude. 

" In the second place, are the relics of his most holy mother, 
which gladden the hearts of those who seriously consider their in- 
comparable value. Three or four pieces of the habit which adorned 
that most pure and virginal body, in which was formed that of Je- 
sus Christ our Lord, her son, are placed in one case. Also a piece 
of the handkerchief with which she wiped her eyes, at the foot of the 
cross, when those tears, as precious as the gems of Aurora, joining 
themselves with the rubies of the western sim, incorporated them- 
selves with the treasure of our redemption. 

" Besides these, we possess a hair, which may be suspected to be 
that which, flowing down her neck, enamoured her spouse. 

" We possess also a thigh of the glorious martyr St. Lawrence ; 
it is entire, but the hair is singed : the holes which were made in it 
by the prongs which turned him on the gridiron, are very visible. — 
One of this sainf s feet : the toes are entire, though contracted: be- 
tween two of them is a small cinder, which in the eye of piety shines 
like a carbuncle. 

" In order to protect the edifice from lightning, there are several 
relics, especially those of St. Lawrence, its patron, in metal cases, 
inserted in the balls and crosses which are on the tops of the towers,*^ 
— Twiss's Travels in Portugal and Spain, p. 105. 

•29 Exodus XX. 4, 5. 



364 gAlNTS, ktlLlCS, AND JMAGES. 

command, the Roman Catholic ''bows down and serves^^ 
his image, sets up his light before it, carries it in pro- 
cession, anathematizes and persecutes those who refuse 
to render it any honour. It is very easy to affirm that 
the reverence is paid to the being represented, and not 
to the representation : it is equally easy to reply that 
the distinction is too refined for the mass of the people, 
and that it does not exist in practice. " Superstition'* 
and ''base gains" are prohibited in the decree; but in 
truth the whole is superstitious and base. It would 
seem a harmless thing to set up an image or painting of 
a good and great man, and even to pay it some kind of 
homage: bat "the Lord our God is a jealous God," 
and the oft-repeated denunciations of his word have 
been amply justified by fact. " Due honour," adora- 
tion, and idolatry are inseparably connected together. 
Nor should it be forgotten, that in religion the absence 
of a command is a virtual prohibition. " What thing 
soever I command you, observe to do it, thou shalt no6 
add thereto, nor diminish from it." ^ ^ 

For ages has the credit of images and relics, as well 
as of every other papal invention, been sustained by pre- 
tended miracles. These "lying wonders" have done 
incalcula.ble mischief They have deluded the ignorant 

SODeut. xiL 32. Akin to the worship of images is the use of 
Agnus DeVs. " An Agnus Dei (so called from the image of the 
Lamb of God impressed on the face of it) is made of virgin wax, 
balsam, and chrism, blessed according to the form prescribed in the 
Roman ritual. The spiritual efficacy, or virtue of it, is gathered 
from the prayers that the church make use of in the blessing of it, 
which is to preserve him who carries an Agnus Dei, or any particle of 
it, about him, from any attempts of his spiritual or temporal enemies; 
from the dangers of fire, of water, of storms and tempests, of thunder 
and lightning, and from a sudden and unprovided death. It puts the 
devils to flight, succours women in child-bed^ takes away the stains of 
past sins, and furnishes tts with new grace for the future, that we may 
oe preserved from all adversities and perils, both in life and death, 
through the cross and merits of the Lamb wfio redeemed and washed us 
in his blood. 

*' The Pope consecrates the Agnus Dei^sthe first year of his pon^ 
tificate, and afterwards on every seventh year, on Saturday before 
Low Sunday, with many solemn ceremonies and devout prayers.*' 
And this in the nineteenth Century, and behoved and held by En- 
glishmen ! i See " Devotion and Office of the Sacred Heart «f owr 
lrf)rd Jeaus Christ." p. 37$. 



SAINTS, RELICS; AND IMAGES. 365 

and unwary, and hardened the infidel. And although 
in innumerable instances the vile imposture has been de- 
tected and exposed, or the true cause of the phenomenon 
(if it were such) explained, ingenuity is still at work, 
and new miracles '^recognised and approved," accord- 
ing to the requirement of the decree, are pompously 
ani^punced, and lauded as irrefragable proofs of the 
divinity of the Roman Catholic religion, ^i The es- 
tablished Protestant is not moved by these things. Ad- 
mitting, in some cases, the truth of the alleged facts, he 
is fully prepared to prove that they are not miraculous, 
and may be easily accounted for. A strongly excited 
imagination has often produced extraordinary effects 

31 The Breviary teems with narratives of miracles wrought by the 
saints. For instance, St. Francis Xavier turned a sufficient quan- 
tity of salt water into fresh to save the lives of five hundred travel- 
lers, who were dying of thirst, enough being left to allow a large 
exportation to different parts of the world, where it performed as- 
tonishing cures. St, Raymond de Pennafort laid his cloak on the 
sea, and sailed thereon from Majorca to Barcelona, a distance of a 
hundred and sixty miles, in six hours. St. Juliana lay on her death- 
bed : her stomach rejected all sohd food, and in consequence she 
was prevented from receiving the eucharist. In compliance with 
her earnest solicitations, the consecrated wafer was laid upon her 
breast ; the priest prayed ; the wafer vanished ; and Juliana expir- 
ed. S. Elizabeth, queen of Portugal, had lived a long while on 
bread and water ; in her illness the physicians directed her to take 
wine ; when she refused to follow their prescription, the water she 
was about to drink was miraculously changed into wine. Withma- 
ny others of the same sort. Breviar. Dec. 3 ; Jan. 23 ; June 19 ; 
July 8. 

Many pages might be filled with accounts of modern miracles, of 
the most ridiculous description, yet piously believed by Roman Ca- 
tholics. The reader may consult Forsyth's Italy, ii. p. 154 — 157. 
Rome in the Nineteenth Century, i. p. 40, 86; ii. p. 356; iii. p. 
193—201. Lady Morgan's Italy, ii. p. 306; Graham's Three 
Months' Residence, &c. p. 241. 

Every body has heard of the annual liquefaction of the blood of 
St. Januarius at Naples. ^' During the first occupation of the French 
the miracle failed, and was so designedly conducted for the purpose 
of agitating the people, and producing a re-action: but the French 
general sent a peremptory order to the saint to ' do his spiriting 
gently,' under pain of making an example of the attending priests, 
which he promptly obeyed. When the miracle fails, the people 
load the saint with all manner of abuse and execration ; and wo[ to 
the foreigner who shall continue in the church at this juncture ; the 
failure is soon attributed to his heretical presence, and he is sure to 
be outraged, if not injured." Lady Morgan's Italy, iii. p. 189. 

31* 



366 SAINTS, RELICS, AND IMAGES. 

on the human frame, apart from all divine interposition. 
Besides this, he knows that the doctrines in support of 
which the miracles are said to be wrought, are not found 
in Scripture, nor can be derived therefrom, by any fair 
argument or deduction. Of the divine origin and au^ 
thority of the Sacred Volume he has previous and well- 
grounded assurance. All religious sentiments not cpn- 
tained in that holy book are necessarily erroneous, and 
any presumed supernatural interference in their behalf 
is delusive and false. 



367 



CHAPTER XVL 

THE INDEX THE CATECHISM. 

Decrees of reformation — Acclamations of the fathers at the close of 
the council — ^Index of prohibited books — Rules of the congregation 
of the Index — Account of a Spanish Index Expurgatorius — Pub- 
lication of the Catechism — Remarks on a recent translation of that 
work. 

The reforming decrees passed in the two last sessions 
of the council of Trent yet remain to be noticed. They 
included the following particulars : — 

It was enjoined that in the election of bishops great 
care should be taken to select persons of suitable age, 
qualifications, and character ; and that after due exa- 
mination and inquiry, report thereon should be made to 
the Pope, who, with the advice of the consistory, would 
make the appointment; and similar regulations were de- 
creed in reference to cardinals. Feeling, however, that 
it was useless to legislate for the sovereign pontiff, a 
clause was added, expressive of the deep concern felt by 
the council that his Holiness would choose none but fit 
and proper persons for those important stations, lest the 
flocks should perish through the negligence of the shep- 
herds. Provincial and diocesan synods were ordered to 
be held, the former once in three years, the latter an- 
nually. Patriarchs, bishops, archdeacons, &c. were di- 
rected to make periodical visitations of the dioceses, foi 
the maintenance of orthodox sentiments, the suppression 
of heresy, and the correction of evils and abuses ; and 
priests were commanded to preach and catechise every 
Sunday and holiday, and dailj^ in Lent and Advent, as 
also to explain to the people the nature and power of 
the sacraments, and give other useful instructions, in 
the intervals of mass, in the vernacular tongue. The 
Pope reserved to himself the judgment of all important 



i 



368 THE INDEX — THE CATECHISM. 

criminal causes affecting bishops, especially heresy. — 
Confessionals were ordered to be established in cathedral 
churches, and public penance inflicted for very scandal- 
ous offences; the latter provision, however, was nulli- 
fied by permission given to the bishop to commute public 
for private penance, if he saw sufficient grounds for so 
doing. The former decrees respecting pluralities were 
renewed. Cardinals and prelates were admonished not 
to exceed the bounds of moderation in their manner of 
living, furniture, dress, &c. Solemn injunctions were 
issued to all ecclesiastics, of every rank, and to all mem- 
bers of universities, to receive and hold whatever the 
council had decreed, to promise and profess due obedi- 
ence to the Roman Pontiff, and to anathematize public- 
ly all heresies. Excommunication, which had been so 
often inflicted on slight grounds that it was rather de- 
spised than dreaded, was to be very cautiously enforced, 
and only for weighty reasons : magistrates were strict- 
ly forbidden to interfere with the bishops in this matter, 
or to prevent the exercise of their power. Neglect or 
refusal to pay tithes was especially mentioned as a va- 
lid ground for excommunication. Priests keeping con- 
cubines, or retaining any suspicious females in their 
ho.ises, were condemned to suffer the loss of a third part 
of their incomes ; if they persisted, they incurred sus- 
pension ; for a third offence, privation ; for a fourth, ex- 
communication. Should any bishops be found guilty 
of such an offence, and refuse to amend, they were to be 
reported to the Pope, who would exercise his own dis- 
cretion in the infliction of punishment. The children of 
priests were forbidden the enjoyment of any ecclesiasti- 
cal place or office in the church in which their fathers 
officiated — an enactment which unwittingly betrayed 
the inefficiency of the laws of continence. A severe law 
was passed against duelling, subjecting the parties, both 
principals and seconds, to excommunication (in which 
sentence even the sovereigns, princes, or nobles in whose 
dominions the duel was permitted to take place, were in- 
cluded,) confiscation of all their property, perpetual in- 
famy, and the punishments inflicted for manslaughter, 
with denial of the rites of christian interment, if either 
fell in the conflict. The clause in the first decree passed 
under Pius IV. by which the legates reserved to them- 



THE INDEX THE CATECHISM. 869 

selves the right of proposing all business to the council, 
received a modifiqcl interpretation, whereby all intention 
to innovate, or introduce any thing prejudicial to the 
powers of general councils, was disavowed ; why, then, 
was not the clause expunged ? Instead of the projected 
reform of the secular powers, which had made so much 
noise, a brief but comprehensive chapter was inserted, 
renewing all former canons and decrees of general coun- 
cils, in favour of the immunities of the ecclesiastics and 
against those who should violate the same, and exhort- 
ing all sovereigns to ensure due reverence to the clergy 
on the part of their subjects, to prevent any infringe- 
ment of their privileges, and to patronise and support the 
church to the utmost of their power. Lastly, it was de- 
clared that all the decrees passed respecting the refor- 
mation of manners and ecclesiastical discipline, were to 
be so understood and interpreted, as to ^weserve always 
and in all things^ the authority of the apostolic See ! 
Thus, in open defiance of all Christendom, securing the 
continuance of whatever enormity or abuse the pontiff 
for the time being might think fit to support and de- 
fend l^a And indeed, the whole reformation (as it was 
called) decreed by the council, was so framed and con- 
stituted as to be altogether useless, inoperative, and 
vain. The greatest evils were left untouched : if some 
few abuses were corrected, others were introduced ; the 
papal power, the great source of tyranny and corrup- 
tion, was not meddled with: but on the contrary, the 
Pope assumed the sole right to expound, administer, or 
dispense with the decrees of the council, and obtained, 
by its last decree, an apparently legal sanction for his 
usurpations. ^ s 

32 Pallav. 1. xxiii. c. 10—12 ; xxiv. c. 7. Sarpi, 1. viii. s. m, 77. 

33 See Preservative against Popery, vol. i. tit. i. p. 54 — 75. Some 
of the fathers at Trent, when their endeavours to procure reform 
proved unavailing, expressed their discontent in satirical verses, such 
as the following : — 

" Concilii quae prima fuit, si quaeris, origo, 
Quo medium dicam, quo quoque finis erat ? 

A nihilo incepit, medium finisque recedet 
In nihil. Ex nihilo nascitur ecce nihil." 

" Do you ask me Jiow the Council was begun, conducted and termi- 
nated ? I will tell you. It began in nothing and was conducted and 
finished in the same manner. Thus nothing sprung from nothing.^* 

Le Plat, vii. part 2. p, 389. 



370 THE INDEX THE CATECHISM. 

The *' acclamations of the fathers" closed the pro- 
ceedings of the council. The cardinal of Lorraine made 
himself conspicuous on that occasion. After having 
called on the assembly to declare their best wishes and 
prayers for the Pope, the emperor and other European 
monarchs (including the souls of those who had died 
since the opening of the council,) the legates, the car- 
dinals, the ambassadors, and the bishops, he thus pro- 
ceeded : 

Cardinal, '^The most holy and oecumenical council 
of Trent — may we ever confess its faith, ever observe 
its decrees. 

Fathers. ^' Ever may we confess, ever observe them. 

C "Thus we all believe: we are all of the same 

mind ; with hearty assent we all subscribe. This is the 

faith of blessed Peter and the apostles ; this is the faith 

of the fathers ; this is the faith of the orthodox. 

F, " Thus we believe ; thus we think ; thus we sub- 
scribe. 

C. "Abiding by these decrees, may we be found 
worthy of the mercy of the chief and great high priest, 
Jesus Christ our God, by the intercession of our holy 
Lady, the Mother of God, ever a virgin, and all the 
saints. 

F. "Be it so, be it so: Amen, amen. 
C. " Accursed be all heretics ! 
F. " Accursed, accursed !" ^4 

As the committee appointed to prepare an index of 
prohibited books, had not finished their task, that busi- 
ness, together with a projected catechism, and a revised 
edition of the Breviary and Missal was referred to the 
Pope. In March 1564, the Lidex was published. ]t 
was alphabetically arranged, each portion being divided 
into three classes, comprising, 1. Authors, all whose 
works were absolutely prohibited : 2. Particular books 
forbidden, the other productions of the same writers be- 
ing allowed : 3. Anonymous publications. The follow- 
ing '^ rules" were prefixed : — 

" 1. All books condemned' by the supreme pontiffs, 
or general councils, before the year 1515, and not com- 
prised in the present Index, are, nevertheless, to be con- 
sidered as condemned. 

34 See Appendix, No. 2, 



THE INDEX — THE CATECHISM. 371 

'^ 2. The books of heresiarchs, whether of those who 
broached or disseminated their heresies prior to the year 
above mentioned, or of those who have been, or are, the 
heads or leaders of heretics, as Luther, Zuingle, Calvin, 
Balthasar -Pacimontanus, Swenchfeld, and other simi- 
lar ones, are altogether foibidden, whatever may be their 
names, titles, or subjects. And the books of other he- 
retics, which treat professedly upon rehgion, are totally 
condemned ; but those which do not treat upon religion 
are allovv^ed to be read, after being examined and ap- 
proved by Catholic divines, by order of the bishops and 
inquisitors. Those Catholic books also are permitted to 
be read, vvhich have been composed by authors who 
have afterwards fallen into heresy, or who, after their 
fall, have returned into the bosom of the church, pro- 
vided" they have been approved by the theological fa- 
culty of some Catholic university, or by the general in- 
quisition. 

^'3. Translations of ecclesiastical writers, which have 
been hitherto published by condemned authors, are per- 
mitted to be read, if they contain nothing contrary to 
sound doctrine. Translations of the Old Testament 
may also be allowed, but only to learned and pious men, 
at the discretion of the bishop; provided they use them 
merely as elucidations of the vulgate version, in order 
to understand the Holy Scriptures, and not as the sa- 
cred text itself. But Translations of the New Testa- 
ment made by authors of the first class of this Index, are 
allowed to no one, since little advantage, but much dan- 
ger, generally arises from reading them. If notes ac- 
company the versions which are allowed to be read, or 
are joined to the vulgate edition, they may be permitted 
to be read by the same persons as the versions, after 
the suspected places have been expunged by the theo- 
logical faculty of some Catholic university, or by the 
general inquisitor. On the same conditions also, pious 
and learned men may be permitted to have what is 
called Vatablus's Bible, or any part of it. But the 
preface and prolegomena of the Bible published by Isi- 
dorus Clarius are, however, excepted : and the text of 
his editions is not to be considered as the text of the 
vulgate edition. 

*' 4. Inasmuch as it is manifest from experience, that 



¥ 



372 THE INDEX THE CATECHISM. 

if the Holy Bible, translated into the vulgar tongue, be 
indiscriminatelj allowed to every one, the temerity of 
men will cause more evil than good to arise from it, it 
is, on this point, referred to the judgment of the bishops, 
or inquisitors, who may, by the advice of the priest or 
confessor, permit the reading of the Bible translated 
into the vulgar tongue by Catholic authors, to those 
persons whose faith and piety, they apprehend, will be 
augmented, and not injured by it; and this permission 
they must have in writing. But if any one shall have 
the presumption to read or possess it without such writ- 
ten permission, he shall not receive absolution until he 
have first delivered up such Bible to the ordinary. Book- 
sellers, however, who shall sell, or otherwise dispose of 
Bibles in the vulgar tongue, to any person not having 
such permission, shall forfeit the value of the Books, to 
be applied by the bishop to some pious use; and be 
subjected by the bishop to such other penalties as the 
bishop shall judge proper, according to the quality of 
the offence. But regulars shall neither read nor pur- 
chase such Bibles without a special license from their 
superiors. 

"5. Books of which heretics are the editors, but 
which contain little or nothing of their own, being mere 
compilations from others, as lexicons, concordances, 
apophthegms^ similies, indexes, and others of a similar 
kind, may be allowed by the bishops and inquisitors, 
after having made, with the advice of Catholic divines, 
such corrections and emendations as may be deemed 
requisite. 

*' 6. Books of controversy betwixt the Catholics and 
heretics of the present time, written in the vulgar tongue, 
are not to be indiscriminately allowed, but are to be 
subject to the same regulations as Bibles in the vulgar 
tongue. As to those works in the vulgar tongue, which 
treat of morality, contemplation, confession, and similar 
subjects, and which contain nothing contrary to sound 
doctrine, there is no reason why they should be pro- 
hibited ; the same may be said also of sermons in the 
vulgar tongue, designed for the people. And if in any 
kingdom or province, any books have been hitherto pro- 
hibited, as containing things not proper to be read, with- 
out selection, by all sorts of persons, they may be al^ 



THE INDEX THE CATECHISM. 373 

lowed bj the bishop and inquisitor, after having corrected 
them, if written by Catholic authors. 

'^ 7. Books professedly treating of lascivious or ob- 
scene subjects, or narrating, or teaching them, are ut- 
terly prohibited, since, not only faith but morals, which 
are readily corrupted by the perusal of them, are to be 
attended to ; and those who possess them shall be se- 
verely punished by the bishop. But the works of an- 
tiquity, written by the heathens, are permitted to be 
read, because of the elegance and propriety of the lan- 
guage ; though on no account shall they be suffered to 
be read by young persons. 

"8. Books, the principal subject of which is good, 
but in w^iich some things are occasionally introduced 
tending to heresy and impiety, divination, or supersti- 
tion, may be allovv^ed, after they have been corrected by 
Catholic divines, by the authority of the general inqui- 
sition. The same judgment is also formed of prefaces, 
summaries, or notes, taken from the condemned authors, 
and inserted in the works of authors not condemned; 
but such works must not be printed in future, until they 
have been amended. 

^•'9. All books and writings of geomancy, hydromancy, 
aeromancy, pyromancy, onomancy, chiromancy, and 
necromancy; or which treat of sorceries, poisons, au- 
guries, auspices, or magical incantations^ are utterly 
rejected. The bishops shall also diligently guard against 
any persons reading or keeping anj^ books, treatises, or 
indexes, Vv'hich treat of judicial astrology, or contain 
presumptuous predictions of the events of future con- 
tingencies, and fortuitous occurrences, or of those 
actions which depend upon the v/iil of man. But such 
opinions and observations of natural things as are writ- 
ten in aid of navigation, agriculture, and medicine, are 
permitted. 

'' 10. [n the printing of books or other v/ritings, the 
rules shall be observed, wdiich were ordained in the 10th 
sessioii of the council of Lateran, under Leo X. There- 
fore, if any book is to be printed in the city of RomiC. 
it shall first be examined by the Pope's Vicar and the 
master of the sacred palace, or other persons chosen by 
our most holy father for that pupose. In other places^ 
the examination of anv book or manuscript intended to 

32 



374 THE INDEX THE CATECHISM. 

be printed shall be referred to the bishop, or some skilful 
person whom he shall nominate, and the inquisitor of 
heretical pravity of the city or diocese in which the im- 
pression is executed, who shall gratuitously and without 
delay affix their approbation to the work in their own 
handwriting, subject, nevertheless, to the pains and 
censures contained in the said decree ; this law and con- 
dition being added, that an authentic copy of the book 
to be printed, signed by the author himself, shall re- 
main in the hands of the examiner : and it is the judg- 
ment of the fathers of the present deputation, that those 
persons who publish works in manuscript, before they 
have been examined and approved, should be subject 
to the same penalties as those who print them ; and 
that those who read or possess them should be consi- 
dered as the authors, if the i^eal authors of snch writings 
do not avow themselves. The approbation given in 
writing shall be placed at the head of the books, whether 
printed or in manuscript, that they may appear to be 
duly authorized ; and this examination and approbation^ 
&/C. shall be granted gratuitously. 

" Moreover, in every city and diocese, the house or 
places where the art of printing is exercised, and also 
the shops of booksellers, shall be frequently visited by 
persons deputed for that purpose by the bishop or his 
vicar, conjointly with the inquisitor of heretical pravity^ 
so that nothing that is prohibited may be printed, kept, 
or sold. Booksellers of every description shall keep in 
their libraries a catalogue of the books which they have 
on sale, signed by the said deputies ; nor shall they 
keep or sell, nor in any way dispose of any other books, 
without permission from the deputies, under pain of for- 
feiting the books, and being liable to such other penal- 
ties as shall be judged proper by the bishop or inquisitor, 
who shall also punish the buyers, readers, or printers of 
such works. If any person import foreign books into 
any city, they shall be obliged to announce them to the 
deputies ; or if this kind of merchandize be exposed to 
sale in any public place, the public officers of the place 
shall signify to the said deputies, that such books have 
been brought ; and no one shall presume to give to read, 
or lend, or sell, any book which he or any other person 
has brought into the citj^, until he has shown it to the 



THE INDEX THE CATECHISM. 375 

deputies and obtained their permission, unless it be ci 
work well known to be universally allowed. 

" Heirs and testamentary executors shall make no 
use of the books of the deceased, nor in any way trans- 
fer them to others, until they have presented a catalogue 
of them to the deputies, and obtained their license, un- 
der pain of the conhscation of the books, or the inflic- 
tion of such other punishment as the bishop or inquisi- 
tor shall deem proper, according to the contumacy or 
quality of the delinquent. 

'^ With regard to those books which the fathers of the 
present deputation shall examine, or correct, or deliver 
to be corrected, or permit to be reprinted on certain con- 
ditions, booksellers and others shall be bound to observe 
whatever is ordained respecting them. The bishops- 
and general inquisitors shall, nevertheless, be at liberty, 
according to the power they possess, to prohibit such 
books as may seem to be permitted by these rules, if 
they deem it necessary for the good of the kingdom, or 
province, or diocese. And let the secretary of these 
fathers, according to the command of our holy Father, 
transmit to the notary of the general inquisitor, the 
names of the books that have been corrected, as well as 
of the persons to whom the fathers have granted the 
power of examination. 

'' Finally, it is enjoined on all the faithful, that no 
one presume to keep or read eiuy books contrary to these 
rules, or prohibited by this index. But if any one keep 
or read any books composed by heretics, or the writings 
of any author suspected of heresy, or false doctrine, he 
shall instantly incur the sentence of excommunication ; 
and those who read or keep works interdicted on ano- 
ther account, besides the mortal sin committed, shall 
be severely punished at the will of the bishops." ^^ 

A permanent committee, styled the " Congregation 
of the Index," is specially charged with the execution 
of these tyrannical and iniquitous laws. Under its care 
the index has been increased from year to year, by the 
additions of such new works as were deemed unfit for 

35 See Mendham's ''Account of the Indexes, both prohibitory 
and expurgatory, of the church of Rome ;" a very valuable and 
useful work. 



376 THE INDEX THE CATECHISM. 

Roman Catholic readers. It now forms a considerable 
volume. A few of the names found in it may be men- 
tioned. No Roman Catholic is suffered to read the 
writings of Widif, Luthe?'^ Calvin^ Bzicer^ ZuingliuSj 
Melanchthon^ BuMinger, CEcolampadvus^ Beza, Tyn- 
dalj Cranmcr^ Ridley ^ Latimer, Knox, Cover dale, Bi- 
shop Hooper, John Fox, the Martyrologist, John Hvss, 
Jerome of Prague, Addison, Algernon Sydney, Lord 
Bacon, Boerhaave.^ Bayle, Bochart, Brucker, George 
Buchayian, Buxtorf, Camden, Casauhon, Cast alio , 
Cave, Claude, Le Clerc, the Critici Sacri, Erasmus 
(his Colloquies, and several other works,) GlassiuSj 
GrotiuSj Sir Matthew Hale, Father Paul, Kepler, 
Lavater, Locke, Milton, Mosheim, Robertson (history 
of Charles V.,) Roscoe (Life of Leo X.,) Saurin, Scali- 
ger, Scapula, Schmidt, Selden, Sleidan, Jeremy Tay- 
lor, Vossius, Walton (the VolygloiX,) Y<9^7i^ (the Night 
Thoughts.) Of these authors, the works of some may 
not be possessed or read, according to the above rules, 
under any circumstances, without incurring the guilt 
of mortal sin, and the punishment of excommunication ; 
the perusal of others is permitted, by license, after ex- 
amination, or expurgation, to a favoured few, '' learned 
and pious men." In Burnet's History of the Reforma- 
tion the form of one of these licenses may be seen, given 
by Tonstall to Sir Thomas More. Such a license, it is 
presumed, Mr. Butler has received, to enable him to 
read Southey's ''Book of the- Church," and other here- 
tical publications, v/hich he has taken so much pains to 
answer, but dared not peruse till his superiors gave him 
the requisite permission. For v/e are not speaking of a 
defunct statute. The authority of the Index is ac- 
knowledged and felt in the nineteenth century; and in 
Roman Catholic countries the censorship of the press 
and the tyrannical vigilance of the priests perpetuate 
the dominion of ignorance, enslave and fetter the human 
mind, and inflict untold miseries, religious and political, 
on a suffering people. 

Spain has from the beginning patronised and promoted 
this detestable crusade against knowledge, with charaor 
teristic zeal. ^ ^ The index was immediately reprinted in 

3C There is still fixed, every year, at the church doors, the index, 



THE INDEX THE CATECHISM. 377 

that country, and was subsequently so enlarged that it 
reached the enormous size of two folio volumes ! In 
1571 another index was published by royal command, 
wholly expurgatory, that is, containing lists of those 
passages in certain authors, or in Protestant editions of 
their writings, which were to be erased, before the books 
were allowed to be read : this was cliiefiv intended for 
the Netherlands, then under Spanish dominion. The 
manner in which it was framed furnishes clear proof of 
the object which the Church of Rome has in view in 
these nefarious proceedmgs, viz. to crush evangelical 
truth. This is especially evident from the plan adopted 
in regard to the editions of the Fathers, In the " Con- 
tents'^ appended to the works of Augustine, Jerome, 
Chrysostom, &,c. by Protestant editors, the theological 
sentiments of those illustrious men are arranged in alpha- 
betical order, with suitable references to the pages. Now, 
to contradict the Fathers would never be endured ; yet 
it was felt that on many important points their opinions 
symbolized with those of the reformers. In this dilem- 
ma, it was resolved to condemn those opinions, as they 

or list of those books, especially forek^, of which the holy office 
has thought fit to interdict the renting, on pain of excommunica- 
tion." Bourgoing's Modern S^tate o^ Spain, ii. p. 276. 

^' To expect a rational system of education where the inquisition is 
constantly on the watch to keep the human mind within the bounda- 
ries which the church of Rome, with her host of divines, has set to 
its progress, would show a perfect ignorance of the character of our 
reliffion. Thanks to the league between our church and state, the 
catholic divines have nearly succeeded in keeping down knowledge 
to their own level. Even such branches of science as seem least con- 
nected with religion, cannot escape the theological rod ; and the spi- 
rit which made Galileo recant upon his knees his discoveries in as- 
tronomy, still compels our professors to teach the Copernican system 
as an hypothesis. The truth is, that with C atholic divines, no one pur- 
suit of the human mind is independent of religion. Astronomy must 
ask the inquisitors' leave to see with her own eyes ; geography was 
long compelled to shrink before them. Divines were made the judges 
of Columbus's plan of discovery, as well as to allot a species to the 
Americans. A spectre monk haunts the geologist in the lowest cavi- 
ties of the earth ; and one of flesh and blood watches the philosopher 
on its surface. Anatomy is suspected and watched closely, whenever 
it takes up the scalpel ; and medicine had many a pang to endure, 
while endeavouring to expunge the use of bark and inoculation from 
the catalogue of mortal sins. You must not only believe what the 
inquisition believes, but yield implicit faith to the theories and expla- 
Dkfitions of her divines." Doblado's Letters from Spain, p. 109-111, 

32* 



378 THE INDEX ^THE CATECHISM. 

were given in the '' Siimmao'ies^^'' or " Contents^'' com- 
piled by the editor s^ and not in the text itself! The 
following propositions, contained in the ''Index" or 
'' Contents" to the works of Chrysostom, are therefore 
ordered to be expunged ; — '' That sins are to be confess- 
ed to God, not to man — that we are justified by faith 
only — that Christ forbids us to kill heretics — that it is 
great stupidity to bow before images — that priests are 
subject to princes — that salvation does not flow from our 
own merits — that the scriptures are easy to be under- 
stood — and that the reading of them is to be enjoined 
upon all men." Chrysostom had affirmed all this, and 
m^uch besides that was equally opposed to popery : yet 
they have not condemned Chrysostom, (he is one of the 
saints in their own calendar,) but only the unfortunate 
editor who has reported his opinions ! 

In the sam.e way have these lovers of darkness dealt 
with the apostles, yea, with our Lord himself. An edi- 
tion of the bible, published by Robert Stephens, con- 
tained an index, stating the doctrines of scripture, ivith 
reference to the texts wherein they are found. The 
following propositions, with many others, are ordered to 
be expunged, as suspected, " tanquam suspectae:" — 
'' He who believeth in Clixist shall never die, John xi. 26. 
— The heart is purified by foitli, Acts xv. 9.— We are 
justified by faith in Christ, Gal ii. 16. — Christ is our 
righteousness, 1 Cor. i. 30.— No one is righteous before 
God, Psalm cxliii. 2. — Every one Diay marry, 1 Cor. 
vii. 2." Here, notwithstanding the flimsy pretence of 
condemning only the editor, it is evident enough that the 
sentence is in fact issued against the Saviour and his in- 
spired servants; for though they are not in express words 
censured for uttering the foregoing sentiments, yet as 
Robert Stephens is condemned for asserting that they 
uttered them, it is plain that through him our Lord and 
his apostles are attacked. This is truly the " mystery of 
iniquity." 3 7 

37 The title of the book is, ^- An Expurgated Catalogue of the books 
which have appeared during this century, either filled with the 
errors of a corrupt doctrine, or with an unprofitable and ofTensive 
slander, according to the decree of the Council of Trent. Published 
hy the command and authority of his Catholic Majesty, Phihp 11. 
and by the council of the Duke of Alva, in Belgium 1571." 

An expurgated copy of Nicephorus Callistus lies now before th« 



THE INDEX THE CATECHISM. 379 

The '^ Catechism of the Council of Trent" was pub- 
lished in 1566, by command of Pope Pius V.^a Al- 
though termed a "Catechism," it is not written in the usual 
form of question and answer, but is in fact a manual of 
religious instruction chiefly, though not wholly intended 
for the use of the priests. It is a work of considerable la- 
bour and research, and is written in a terse and elegant 
style. Of the four parts into which it is divided, the 
first, third and fourth contain expositions of the Apos- 
tles' Creed, the Decalogue, and the Lord's Prayer; the 
second, is a treatise on the Sacraments. The doctrines 
laid down in the decrees of the council are here elabo- 
rately discussed and defended ; much additional infor- 
mation is supplied • and great skill is employed in endea- 
vouring to make the obnoxious sentiments of the Roman 
Catholic church appear to be consistent with reason and 
scripture. The numerous quotations inserted in this 
volume, have enabled the reader to judge how far the 
authors have succeeded in their attempt. 

As the catechism was designed for general circulation, 
directions were given to have it translated into the lan- 
guages of those countries into which it should be intro- 
duced. Accordingly, it was early published in England. 
A new translation has been recently issued by one of 
the professors of Maynooth College. ^ ^ In his preface, 
the translator observes, that "Whilst he has endeavoured 
to preserve the spirit, he has been unwilling to lose sight 
of the letter : studious to avoid a servile exactness, he 
has not felt himself at liberty to indulge the freedom of 
paraphrase ; anxious to transfuse into the copy the spirit 
of the original, he has been no less anxious to render it 
an express image of that original. The reader, perhaps, 
will blame his severity; his fidelity, he trusts, may defy 
reproof; and on it he rest^ his only claim to commen- 

author. The title-page has " Opera vero ac studio doctissimi Jo- 
annis Langi:" but the inquisitor has erased *' doctissimi," most 
learned, and written instead " Autoris damnati, opis permissum.^* 
" T%e work of a condemned author permitted to hepMished,''^ The 
expunged passages in the work correspond exactly with the direc- 
tions in the index of 1571. 

38 Every information respecting the writers, ifcc. of the catechism 
is contained in the " Introduction" prefixed to the Dublin edition. 

39 ''The Catechism of the Council of Trent, published by com- 
mand of Pope Pius the Fifth. Translated into English by the Rev> 
J. Donovan, professor, &c. Royal College, Maynooth, 1829." 



380 THE INDEX THE CATECHISM. 

dation." * ^ After such professions, it would be naturally 
expected, that whatever might be the defects of the 
translation in regard to elegance, it would at any rate be 
entitled to the praise of fidelity and accuracy. But the 
evidence presently to be adduced, will prove that the 
translator has wilfully misrepresented the meaningof the 
original in order to beguile Protestant readers, by sup- 
pressing or altering such passages as express the peculiar 
tenets of popery in too open and undisguised a manner, 
and thus exhibit it in its own colours, as an anti-scriptu- 
ral system. This assertion will be j astified by comparing 
the work in question with another Roman Catholic trans- 
lation, published in Dublin, '^ by permission." '^^ Out 
of a great number of instances that might be adduced, a 
few specimens only will be selected, for the sake of bre- 
vity. It will be convenient to arrange them under three 
divisions — omissions, additions, mistranslations. 

I. OMISSIONS. *2 

Dublin Edition, 3816. Donovan's Edition, 1829. 

" By the sacraments orJy, so " Sins can be forgiven only 
that the form of them be kept, through the sacraments, duly ad- 
sins may be forgiven ; but other- ministered. The church has re- 
wise there is no power of absolv- ceived no power otherwise to re- 
ing from sin given to the church ; mit sin." p. 110. 
Whence it follows that the priests 
as well as the sacraments are, as it 
were, instruments to the forgive- 
ness of sins, by which Christ our 
Lord, who is the very author and 
giver of salvation, works in tis I 

forgiveness of sins, and righteous- 
ness." p. 82. 

" There is no greater punish- *' For no crime is there reserv- 
ment to be feared from God for ed by God a more terrible ven- 
any sin whatsoever, than if this geance than for the sacrilegious 
thing [the eucRarist,] which is abuse of this adorable sacrament, 
full of all sanctity, or rather which is replete with holiness it- 
which contains the author and self." p. 206. 
fountain of sanctity, be not hoYily 
and religiously used by the faith- 
ful." p. 163. 

40 Page xvi. 

41 " The Catechism composed by the decree of the Council of 
Trent, and published by command of Pope Pius the Fifth. A new 
edition, faithfully translated into English, by permission." Dublin, 
1816. 

42 The passages omitted are printed in italics. 



THE INDEX THE CATECHISM. 



381 



Dublin Editian, 1816. 

" As that holy and learned man 
Hilarius has written concerning 
the truth of Christ's fiesh and 
Hood:' kc. p. 177. 

'' But there is another point 
to be explained by the p^istors, 
whence it may plainly be linovvn, 
that tile true body and blood of the 
Lord is contained in the eucha- 
rist." ibid. 

" The pastors must explain 
not only that the true body of 
Christ, and whatsoever belongs 
to the true nature of a body, as 
bones and sinews, but also that 
whole Christ is contained in this 
sacrament." p. 181. 

"Now after this" (the subject 
is * inward penance' or ' penance 
as a virtue') ''there follows, as 
the companion thereof, grief and 
sorrow, which is a disturbance 
and affliction, and by many is 
called a passion, joined with the 
detestation of sin. Therefore ac- 
cording to many of the holy fa- 
thers, the definition of this kind 
of penance is declared in the 
grief of the soul^ p. 206. 

'' Virginity is rather highly 
commended and persuaded to 
every one, and that by sacred 
scripture." p. 275. 

"Acceptable also to God, and 
his saints which are in heaven,'^ 
p. 335. 



Donovan's Edition, 1829. 

" To use the admirable words 
of St. Hilary, a man not less emi- 
nent for piety than learning." p. 
222. 

'' The pastor will also produce 
another passage from scripture in 
proof of this sublime truth." ibid 



''The pastor will also explainto 
the faithful, that in this sacrament 
are contained not only the true 
body of Christ, and all the consti- 
tuents of a true body, but also 
Christ whole and entire." p. 226. 

" It is accompanied with a sin- 
cere sorrow, w^hich is an agita- 
tion and affection of the mind, 
and is called by many a passion, 
and if accompanied with detesta- 
tion, is, as it were, the companion 
of sin; it must, however," &c. 
p. 254. 



'^ Virginity is highly exalted 
and strongly recommended in 
scripture." p. 328. 

" Most pleasing in the sight of 
God and of his saints." p. 389. 



II. ADDITIONS.^ 2 



*'Yet it is not to be denied, 
but that they [heretics and schis- 
matics] are in the power of the 
church, as those who may be 
judged by her, [punished,] and 
condemned with an anathema." 
p. 7]. 



" It is not, however, to be de- 
nied that they are still subject to 
the jurisdiction of the church, in- 
asmuch as they are liable to have 
judgment passed on their opinions 
to be visited with spiritual punish- 
ment, and denounced wdth ana- 
thema," p. 96,44 



43 The words added are printed in italics. 

44 Ut qui ab ea in judicium vocentur, puniantuTj et anathemate 
damnentur." It will be seen that both the editions are faulty here ^ 



382 



THE INDEX THE CATECHISM. 



Dublin Edition, 1816. 

** Although Christ at his last 
supper instituted and delivered 
to the apostles this most profound 
sacrament in the species of bread 
and wine, yet it does not follow 
from hence that this was made 
by our Lord and Saviour to be a 
law." &c. p. 197. 

" This [the form of absolution] 
the priest may pronounce no less 
truly, concerning that man also, 
who, by virtue of a most ardent 
contrition (yet so as that he has 
the wish of confession,) has ob- 
tained from God the pardon of 
bis sins." p. 211. 



Donovan's Edition^ 1829. 
*' It does not follow of necessi' 
ty;' &c. p. 244. 



'^ This form is not less true 
when pronounced by the priest 
over him, who, by means of per- 
fect contrition, has already ob- 
tained iiie pardon of his sins. 
Perfect contrition^ it is true, re- 
conciles the sinmr to God, but his 
justification is not to be ascribed 
to perfect contrition, independent- 
ly of the desire which it includes 
of receiving the sacrament of pe- 
nance." p. 259. 



III. MISTRANSLATIONS. 



** Received from the apostle." 
p. 45. 

*' All others, which falsely 
claim to themselves that name [of 
the * Church' J and blnng also 
led by the spirit of the devil,' 
&c. p. 76. 

'' Which words [1 Cor. xi. 26] 
show the true substance of the 
body and blood of Christ our 
Lord." p. 177. 

*' It was said by the Prince of 
Apostles." p. 284. 

'' Delivered by Peter the prince 
of apostles." p, 266. 

^'They [the apostles] very well 
knew, how great and iiow many 
advantages might arise to the 
Christian society, if the faithful 
rightly undersrood tiie iioliuessof 
matrnnony, and kept it inviolable; 
and, on the contrary, it not being 
understood, or neglected, many 
great calamities and injuries are 
broughtupon the church." p.271. 



'' Received from apostolical 
tradition. ^^ p. 64. 

"All other societies arrogating 
to themselves the name ofChurch 
because guided by the spirit of 
darkness,'" &c. p. 102. 

"Words which prove to de- 
monstration the real presence of 
Jesus Christ." p. 222. 

"The doctrine of St, PeterJ"^ 

p. 317. 

" Peter also has left," &c. p. 
319. 

"They well understood the nu- 
merous and important advantages 
which must flow to Christian so-, 
ciety from a knowledge of the 
sanc'ity and an inviolable observ- 
ance of the oiihgations of mar- 
riage; wliile they saw that from 
an ignorance of the former, and a 
disregard of the latter, marriage 
must prove the fertile source of the 



the Dublin edition entirely omits the word " punished" while the 
professor interpolates the word ^^ spiritual, ^^ to make us believe that 
the power of the " secular arm" is not intended! 



THE INDEX THE CATECHISM. 

Dublin Edition, 1816. 



383 



Donovan's Edition, 1829. 
greatest evils, and the heaviest 
calamities to the church of God.'* 
p. 3-24. 4 5 

'' Wc should then pay particu- 
lar attention to v^hat regards their 
eternal salvation,^ taking especial 
care that they duly receive the last 
sacraments. '' p. 390. 



*' Fortified by the sacraments 
of the church.'^ ibid. 

'' But of those who resist the 
spiritual authority of the priest, it 
is written : 'He that will be 
proud, and refuse to obey the 
commandment of the priest who 
ministereth at that time to the 
Lord thy God, by the decree of 
the judge that man shall die.' 
(Deut. xvii. 12.)" p. 394. 



f Many more passages might have been adduced. 
These, however, will suffice to convince the reader that 
Roman Cathohc- translations ought to be carefully 
watched. '^^ 



"We ought, indeed, at all times 
to pay the duties of honour to our 
parents: but especially when 
they are dangerously sick, for 
then we must endeavour that no- 
thing be omitted which belongs 
either lothe confession of sins, or 
to the other sacraments which are 
to be received by christians when 
death approaches." p. 336. 

*' Fortified- with the defence 
of religion." ibid. 

'' B.ut of them who obeyed not 
the priests, it is w^ritten,'' tfec. p. 
339. 



45 The object of the compilers of the Catechism was to show that 
great evils and calamities have arisen from neglect of the obligations 
of marriage ; but the professor has so constructed his translation, 
that marriage itself is represented as the source of those evils and 
calamities. 

46 Ai page 82, an entire paragraph is omitted. • In another place, 
enumerating the incentives to irregular desire, the authors mention 
'^ obscene books," w^ich are as much to be avoided (they say) as 
indecent images. They add (referring to the decree on the use of 
images,) " let the pastor chiefly take '-are that those things be studi- 
ously observed, which have been piously and religiously decreed by 
the holy council of Trent, concerning those points." DubHn edition, 
p. 356. Professor Donovan has virtually suppressed this y^assage, 
by placing it as a note at the bottom of the page in the original Latin! 
The reason is obvious ; he was unwilling to have it believed that the 
images adored by P».oman Catholics are ever disgraced by anything 
approaching to indecency. But why was the admonition given 1 



384 



CHAPTER XYII. 

POPE Pius's CREED CONCLUDING OBSERVATIONS. 

Decree respecting the observance of the enactments of the council- 
Bull of confirmation— Pope Pius's creed — Concluding observa- 
tions — Popery and Christianity contrasted. 

The concluding portion of the last decree of the coun- 
cil evinces the anxiety felt by the fathers for the due ob- 
servance of their enactments ; and the manner in which 
they decreed such observance to be enforced, deserves 
particular notice, since a claim is openly advanced which 
some would fain persuade us has been long ago relin- 
quished. 

"So great has been the calamity of these times, and 
the inveterate malice of the heretics, that no explanations 
of our faith have been given, however clear, nor any de- 
crees passed, however express, which, influenced by the 
enemy of mankind, they have not defiled by some error. 
For which cause the holy council has taken particular 
care to condemn and anathematize the principal errors 
of the heretics of our age, and to deliver and teach 
the true and catholic doctrine ; this has been done — the 
council has condemned, anathematized, and defined. 
But since so many bishops, called from different pro- 
vinces of the Christian world, could be no longer absent 
from their churches without great loss and universal peril 
to the flock — and no hope remained that the heretics 
would come hither any more, after having been so often 
invited and so long waited for, and having received the 
pledge of safety, according to their desire ; and there- 
fore it was necessary to put an end to this holy council ; 



POPE Pius's CREED. 385 

it now remains that all princes be exhorted in the Lord, 
as they now are, not to permit its decrees to be corrupted 
or violated by the heretics, but to ensure their devout 
reception and faithful observance, by them, and by all 
others. But if any difficulty should arise in regard to 
their reception, or any circumstances occur, which in- 
deed are not to be feared, that should render necessary 
any further explanation or definition ; the holy council 
trusts, that in addition to the remedies already appointed 
the blessed Roman poutiif will provide for the exigency, 
either by summonmg certain individuals from those pro- 
vinces in which the difficulty shall arise, to whom the 
management of the business may be confided, or by the 
celebration of a general council, ifit be judged necessary, 
or by some fitter method, adapted to the necessities of 
the provinces, and calculated to promote the glory of 
God, and the good of the church." 

On January 26th, 1564, Pius IV. pubhshed the bull 
of confirmation, commanding all the faithful to receive 
and inviolably observe the decrees of the council; en- 
joining archbishops, bishops, &c. to procure that observ- 
ance from those under them, and in order thereto, to 
call in the assistance, of the secular arm^ if necessary ; 
and exhorting and beseeching the Emperor, and the re- 
spective sovereigns and states of Europe, ' by the tender 
mercies of the Lord Jesus Christ,' to support the church 
in so pious an endeavour, and to shov/ their zeal for the 
divine honour, and their concern for the salvation of 
souls, by preventing their subjects from holding and 
avowing any sentiments opposed to those w^hich had been 
promulgated at Trent. At the same time, private inter- 
pretations of the decrees were expressly prohibited, and 
the publication of any commentaries, glosses, annota- 
tions, remarks, &c. without papal authority, was sternly 
forbidden. If any doubt or difficulty existed, recourse 
was to be had to the '^ place which the Lord had chosen," 
the apostolic see.*'^ A congregation of cardinals was 
appointed, to regulate and announce the legitim^ate mean- 
ing of the decrees. It still continues, and meets usually 
twice in every month."* ^ 

47 Canones et Decreta, (Le Plat,) p. 342—345. 

48 ''A collection of its sentences has recently been published bj 

33 



S86 POPE PIUS S CREED. 

The canons and decrees of the council were prmted at 
Rome, and widely circulated throughout Europe. Their 
reception was various. ^' In what concerns faith, or mo- 
rals, the decrees of the council have been received, with- 
out any restriction, by every Roman Catholic kingdom: 
all its decrees have been received by the empire, Portu- 
gal, the Venetians, and the duke of Savoy, without an 
express limitation. They have been received by the Spa- 
niards, NeapoKtans,'and Sicilians, with a caution, as to 
such points of discipline, as might be derogatory to their 
respective sovereignties. But the council was never pub- 
lished in France. No attempt was made to introduce it 
into England. Pope Pius the Fourth sent the acts of 
the council to Mary, queen of Scots, with a letter, dated 
the 13th of June, 1564, urging her to have the decrees 
of the council pubhshed in her dominions, but nothing 
appears to have been done in consequence of it." ^ ^ 

In December, 1564, Pope Pius the Fourth issued a 
brief summary of the doctrinal decisions of the council, 
in the form of a creed, usually called, after himself, 
"Pope Pius's Creed." It was immediatelj^ received 
throughout the universal church: and since that time, 
has ever been considered in every part of the world, as 
an accurate and explicit summary of the Roman Catholic 
faith. Non-catholics, on their admission into the Catho- 
lic church, publicly repeat and testify their assent to it, 

D. Zamboni, in eight voliimes'quarto, at Rome, with the title *' Col- 
lectio Declarationum Coiigregationis Concilii Tridentini." '* A 
Collection of the Declarations of the Assembly of the Council of 
Trent.' Butler's Historical Memoirs, i. p. 491. 

49 Ibid. p. 486. The sixth volume of Le Plat's collection con- 
tains the documents relative to the reception of the council. Very 
numerous were the attempts made to introduce it into France. But 
they failed; for it was perceived that the decrees infringed on the 
royal prerogative, and interfeied with the laws of the kingdom, to 
such an extent, that it would be both unwise and unsafe to admit 
them. The doctrinal decrees, however, are received in that coun- 
try, as well as by all Roman Catholics in every part of the world. 

Although the decrees and canons have been published, the acts of 
the council have never been permitted to see the light. It is true 
that Pallavicini professes to derive his history from them ; but for his 
fidehty we have only his own voucher. Buonaparte removed the ori- 
ginal copy of the acts from the Vatican, where they were first depo- 
sited, to Paris, and placed them in the ''Hotel de Soubize." Pro- 
bably they were restored on the return of the Bourbon family. But- 
ler, ut sup. p. 487— -491, 



CONCLUDING OBSERVATIONS. 387 

without restriction or qualification." 5 o it is expressed 
in the following terms : — 

" I, N. believe and profess, with a firm faith, all and 
everyone of the things which are contained in the sym- 
bol of faith, which isused in the holy Roman church, viz, 
^' I believe in one God, the Father Almighty, maker of 
heaven and earth, and of all things visible and invisible ; 
and in one Lord Jesus Christ, the only begotten Son of 
God ; born of the Father before all worlds ; God of God; 
Light of Light ; true God of true God ; begotten, not 
made ; consubstantial to the Father, by whom all things 
were made ; who, for us men, and for our salvation, 
came down from heaven, and was incarnate by the 
Holy Ghost of the Virgin Mary, and was made man ; 
was crucified also for us under Pontius Pilate, suffered 
and was buried, and rose again the third day, accord- 
ing to the scriptures, and ascended into heaven ; sits at 
the right hand of the Father, and will come again with 
glory to judge the living and the dead, of whose kingdom 
there will be no end : and in the Holy Ghost, the Lord 
and Life-giver, who proceeds from the Father and the 
Son ; who, together with Father and the Son, is adored 
and glorified, who spoke by the prophets : and one holy 
catholic and apostolic church. I confess one baptism 
for the remission of sins ; and I expect the resurrection 
of the body [of the dead — mortuorum^'] and the life of 
the world. Amen. 

'4 most firmly admit and embrace apostolical and 
ecclesiastical traditions, and all other constitutions and 
observances of the same church. 

'^ I also admit the sacred scriptures, according to the 
sense which the holy mother church has held, and does 
hold, to whom it belongs to judge of the true sense and 
interpretation of the holy scriptures : nor will I ever 
take or interpret them otherwise, than according to the 
unanimous consent of the fathers. 

" I profess also, that there are truly and properly 
seven sacraments of the new law, instituted by Jesus 
Christ our Lord, and for the salvation of mankind, 



50 Butler's ''Book of the Roman Catholic Church," p. 5. The 
passages in italics are omitted in Mr. Butler's translation : for the 
original, see Appendix, No. 4. 



388 POFE Pius's CREED 

though all are not necessary for every one : viz. bap- 
tism, confirmation, eucharist, penance, extreme unction, 
order, and matrimony, and that they confer grace ; and 
of these, baptism, confirmation, and order, cannot be 
reiterated without sacrilege. 

'' I also receive and admit the ceremonies of the Ca- 
tKolic church, received and approved in the solemn ad- 
ministration of all the above-said sacraments. 

^^ I receive and embrace all and every one of the 
things which have been defined and declared in the holy 
council of Trent, concerning original sin and justifica- 
tion. 

'' I profess likewise, that in the mass is offered to 
God a true, proper, and propitiatory sacrifice for the liv- 
ing and the dead ; and that in the most holy sacrifice of 
the eucharist there is truly, really, and substantially the 
body and blood, together with the soul and divinity 
of our Lord Jesus Christ ; and that there is made a con- 
version of the whole substance of the bread into the 
body, and of the whole substance of the wine into the 
blood; which conversion the Catholic church calls 
transubstantiation. 

"I confess also, that under either kind alone, whole 
and entire, Christ and a true sacrament is received. 

'' I constantly hold that there is a purgatory, and that 
the souls detained therein are helped by the suffrages of 
the faithful. 

" Likewise, that the saints reigning together with 
Christ, are to be honoured and invocated, that they of- 
fer prayers to God for us, and that their relics are to be 
venerated. 

'' I most firmly assert, that the image, of Christ, and 
of the mother of God, ever virgin, and also of the other 
saints, are to be had and retained ; and that due honour 
and veneration are to be given them. 

'' I also afhrm, that the power of indulgences was left 
by Christ in the church, and that the use of them is 
most wholesome to Christian people. 

*'I acknowledge the holy cathoUc and apostolical Ro- 
man church, the mother and mistress of all churches ; 
and I promise and swear true obedience to the Roman 



CONCLUDING OBSERVATIONS. 389 

bishop, the successor of St. Peter, the prince of the 
apostles, and vicar of JesusChrist. 

^' I also profess and undoubtedly receive all other 
things delivered, defined, and declared by the sacred 
canons, and general councils, and particularly by the 
holy council of Trent ; and likewise 1 also condemn, re- 
ject, and anathematize all things contrary thereto, and 
all heresies whatsoever, condemned, rejected^ and ana- 
thematized by the church. 

'' This true catholic faith, out of which none can be 
saved, which I now freely profess, and truly hold, I, N. 
promise, vow and swear most constantly to hold and 
profess the same whole and entire, with God's assist- 
ance, to the end of my life : and to procure^ as far as 
lies in my poweVj that the same shall be held^ taught^ 
and preached hy all who are under me, or are entrusted 
to T/iy care, by virtue of my office. So help me God, and 
these holy gospels of GodP 

This creed is merely the echo of the council, and re- 
quires no comment. Two things, however, are observ- 
able: 1. Its intolerant principle, utterly denying sal- 
vation to all who differ from the Church of Rome : this 
will be presently noticed, more at large. 2. The unre- 
stricted adherence avowed to the published institutes of 
preceding general councils. To all their canons and 
decrees, as well as to those published at Trent, the Ro- 
man Catholic promises his obedience, a sweeping decla- 
ration, which binds him, in the nineteenth century, to 
the observance of the revolting absurdities and iniqui- 
tous enactments of the dark ages. It requires of him, 
for instance, to maintain that '^ oaths which oppose the 
utility of the church, and the constitutions of the fathers, 
should rather be called perjuries than oaths,^^ and that 
heretics are not only to be anathematized, but deprived 
of all property, and civil rights, and delivered over to 
the secular power, to be punished and extirpated. Such 
are the unrepealed decisions of general councils, which 
every Roman Catholic, in every country, is bound to 
^•profess and undoubtedly receive," ^ i 



51 The third and fourth councils of Lateran, A. D. 1179, 1215. — ^ 
See Magdeburg. Centur. cent. 12, 13. Dupin, xi. p. 96. Blanco 
White's '' Letter to Charles Butler, Esq." p. 55. 

33* 



I 



390 POPE Pius's CREED — 

Having thus endeavoured to furnish the reader with 
a compendious and correct view of Roman Catholic theo- 
logy, as authoritatively settled by the last general coun- 
cil of the church, nothing remains but to offer some 
concluding remarks, the design of which shall be to 
point out the contrast between Christianity and popery. 

Christianity is a system of grace. Assuming the in- 
dubitrtble fact that man is a sinner, and deserves hell, the 
sacred writers declare the utter impossibility of procur- 
ing pardon and eternal life by any deeds or sufferings of 
our own. " By the works of the law shall no flesh liv- 
ing be justified." No mere creature can acquire merit 
in the sight of God, and therefore no sinful creature can 
atone for past transgressions, however pure may be his 
future life. To these statements our unbiassed reason 
cannot but agree. Humbled before God, confessing his 
wretchedness and ruined state, acknow^ledging the equi- 
ty of the condemning sentence, the sinner is directed to 
the " Lamb of God, which taketh away the sin of the 
world." He opens that sacred volume which to the ma- 
jority of Roman Catholics, is a sealed and forbidden 
book, and thus reads — '' All have sinned, and come short 
of the glory of God ; beeing justified freely by his grace, 
through theredemption that is in Christ Jesus"—'' Christ 
is the end of the law for righteousness to every one that 
believe th." " For he hath made him to be sin for us, 
who knew no sin, that we might be made the righteous- 
ness of God in him."^^ He believes God, and is at 
peace : embracing these heavenly truths he experiences 
"joy unspeakable and full of glory." And gratitude for 
redeeming goodness becomes the main-spring of piety, 
the root and source of all holy living, the motive to 
cheerful and unwearied activity in the ways of God. — ^ 
Very different are the inventions of Popery. There 
Christ is not "all in all;" the sinner is not directed to 
the Saviour. Pardon is almost a matter of bargain and 
sale. Instead of " returning to the Lord," the penitent 
kneels before the priest: for "repentance towards God, 
and faith towards our Lord Jesus Christ," are substitut- 
ed confession and absolution at the tribunal of penance ; 
and the obedience of gratitude is exchanged for austeri- 

53 Rom. iii. 23, 24 ; x. 4. 2 Cor. v. 21. 



CONCLUDING OBSERVATION!. 391 

ties, mortifications, or painful performances, vainly ima- 
gined to be meritorious. The '^glad tidings of great 
joy" are not permitted to salute the ears of the devotee 
of Rome ; he knows not '* the liberty wherewith Christ 
hath made us free," but wears the insufferable yoke of 
priestly bondage. Whenever conscience is oppressed or 
alarmed, new penances are prescribed, at the will of his 
spiritual master ; nor does even the prospect of heaven 
itself afford unmingled relief, since he is taught that be- 
fore he can arrive at those blessed abodes, he must en- 
dure the bitter pains of purgatory, from which he labo- 
riously strives to procure some remission by voluntary 
sufferings or acts of devotion to the church. Meanwhile, 
pride is nourished by the dogma of human merit; and 
he whose heart was never broken by the sense of sin, 
and whose life exhibits no traces of genuine holiness, is 
puffed with the conceit of superior excellence, and suppo- 
ses that his ave marias, his paternosters, his fasts and his 
alms, are daily increasing the stock of his worthiness, and 
lessening the claims against him in the court of heaven. 
Christianity is a system of spiritual worship. "God 
is a spirit, and they that worship him must worship him 
in spirit and in truth." ^ 3 When as yet only the rudi- 
ments of religion were taught, and the sublime disclo- 
sures of the "last days" were unknown, the forms of 
divine worship corresponded with the peculiarities of an 
imperfect and introductorj'- dispensation. The nume- 
rous and burdensome rites of the old law were, neverthe- 
less highly important, inasmuch as they prefigured better 
things, and tended to preserve the separation of the Is- 
raelites from other nations, till the "fulness of time" 
was come. When the work of redemption was com- 
pleted, by the resurrection and ascension of the Son of 
God, a "new covenant" was introduced, with "better 
promises" and " spiritual sacrifice" and service. The 
divine character and purposes being fully revealed, direct 
access to the throne of grace becomes the privilege of all 
believers ; and truth, known and felt, elevates the heart 
to God, and disposes to those exercises, holy effusions, 
and offerings, which are "acceptable through Jesus 

53 John iv, 24. 



392 

Christ." The victim is no longer consumed on the 
ahar ; the smokeof the incense no more perfumes theair; 
the washings and purifications, the distinctions of meat, 
and the difference of days, are abolished. For the intri- 
cate and expensive ritual of the Mosaic economy, we 
have the two ordinances, simple yet expressive, of bap- 
tism and the Lord's supper: our sacrifices are prayer 
and praise; nothing more is included in the public worship 
of Christianity, while, in a more extensive sense, every 
house is a temple, and every christian a priest. Herein po- 
pery and Christianity are entirely at variance. The former 
exhibits a retrograde movement, a return to the " beggarly 
elements" of an abrogated dispensation. Instead of en- 
couraging or assisting devotion, the rites of the Roman 
Catholic church are decidedly inefficient, if not hostile, 
in that respect. For hov/ can the heart be engaged with 
Grod, when the whole service is said or muttered in a fo- 
reign language, and the attention is ever distracted by 
gaudy pageantry, constantly shifting movements, or the 
imposing sounds of music, as though everything were to 
be heard and seen, and nothing felt ? And what motive 
is there to spiritual worship, when it is affirmed that all 
is a transaction between the priest and God, in which the 
congregation have individually no share, so that it is not 
so much their concern "to understand the words, as to 
know what is done" — done for them by a fellow-crea- 
ture ? In short, can a staunch Roman Catholic have 
any correct idea of that worship which is ''in spirit and 
in truth," seeing that he is instructed from his infancy to 
expect everything from his ghostly father— does not 
pray but before a crucifix or an image — and in the house 
of God is plied with perpetual appeals to the senses, and 
none to the heart ? Besides which, it is not to be forgot- 
ten that in the practice of Roman Catholic piety, saints 
and angels are more honoured than God himself, and the 
Divine Being receives far fewer prayers than his creatures. 
The indignant language of the Most High, addressed to 
the chosen people, may be justly applied ; '' When j^e 
come to appear before me, who hath requhed this at 
your hand, to tread ray courts ? Bring no more vain ob- 
lations ; incense is an abomination unto me; the new 
jnoons and sabbaths, the calling of assemblies, I cannot 
away with: it is iniquity; even the solemn meeting.--* 



CONCLUDING OBSERVATIONS. 393 

Your new moons and your appointed feasts, my soul 
hateth ; they are a trouble unto me: I am weary to beat 
them." 5 4 

Christianity is a system of holiness. And holiness of 
heart and life is the necessary fruit of faith. Here, also, 
the word of God is the sole rule, standard, and direc- 
tory. In his service generally, as well as in his worship, 
he claims the exclusive right of prescribing rules, or 
enacting and enforcing laws. We must leain from 
himself what we must be and do, in order to please him. 
^^We beseech you, brethren," said the apostle Paul, 
" and exhort you by the Lord Jesus, that as ye have 
irtceived of us how ye ought to walk and to please God, 
so ye would abound more and more." ^ ^ Nor are we 
at liberty to give the reins to our imaginations, and 
suppose that we may add to the word and statutes of 
the Most High: such attempts are stigmatized by the 
epithet '^ will worship," and instead of honouring, are 
highly offensive to the majesty of heaven ; for with them 
are commonly connected very inadequate views of real 
religion, and petty superstition is substituted for sound 
practical piety. Of this, the conduct of the pharisees 
exhibited a striking illustration; their scrupulous atten- 
tion to the multiplied ceremonies and traditions of the 
elders, invested them with an adventitious and false 
glare of sanctity, but left them destitute of all true god- 
liness : they ^' paid tithe of mint, anise, and cummin, 
but omitted the weightier matters of the law, judg- 
ment, mercy, and faith." ^^ It cannot be denied that 
the '^Holy Catholic church" is justly charged with a 
similar offence. What does she require of her children? 
And what are the fruits of her labours'? In answer to 
the first question, it may be safely said, that if they 
confess and communicate once a year, fast at proper 
seasons, pay tithes and other dues, obey the injunctions 
of the priests, and keep clear of heretics and the bible, 
they shall be esteemed good christians, although there 
be not the slightest evidence of real holiness. For ho- 
liness is the effect of the truth ; truth cannot be effect- 
ive but as it is understood and received; and for this 
there is very meagre provision in Roman Catholic com- 
munities. The state of society in Popish countries, the 

U Isaiah i, 13—14, 55 1 Thes. iv. 1. 56 Matt, xxiii. %%, 



I 



394 POPE Pius's CREED 

neglect and irreverence of the Sabbath, and the general 
dissoluteness of manners, will answer the second inqui- 
ry. And further, what w^ere the characters of the 
saints, the demi gods of the Church of Rome, as de- 
scribed in her Breviary, held up to admiration in lan- 
guage of extravagant eulogy, and proposed to the faith- 
ful as their model and exemplars? Everyone knows 
that their holiness mainly consisted in unnatural chas- 
tity and abstinence, self-imposed penances, wearisome 
ceremonies, and unmeaning devotions, for which scrip- 
ture furnishes no warrant or injunction, and which its 
general principles and spirit utterly condemn. The ge- 
nerous food of the gospel produces health and strength 
of soul, and activity of the spiritual powders ; but the low 
diet of popery enfeebles the mind, vitiates the moral 
sense, and excites a morbid irritability that is pregnant 
with danger to man's highest interests. 

Christianity is a system of benevolence ; for it pro- 
ceeds from him who is ''good to all, and whose tender 
mercies are over all his works." ^ "^ In imitation of his 
Heavenly Father, the Christian is desirous, " as he has 
opportunity, to do good unto all men, especially to them 
who are of the household of faith." ^^ To administer 
to the spiritual and temporal wants of his fellow-rnortals 
he wall gladly '-spend and be spent;"' and though, when 
he looks upon a divided church he cannot but mourn 
over the prevalence of error and disunion, he is too w^ell 
instructed to suppose that any sect possesses a monopo- 
ly of religion, and heartily adopts the language of the 
apostle, " Grace be with all them that love our Lord 
Jesus Christ in sincerity." ^^ As for those who differ 
fi'om him, it is his aim to show the same kindness and 
forbearance which he expects in return. Their errors 
are to be exposed and refuted ; their persons and proper- 
ty are sacred. His divine Lord has taught him that the 
tares are to grow together with the wheat, and that the 
execution of judgment is reserved for himself: the ir- 
mies that follow the mighty conquerer attend his pro- 
gress and celebrate his triumphs, but he only wields tj e 
sword. 6 Man is not responsible to his fellow-man, f t 

57 Psalm cxlv. 9. 58 Galat. vi. 10. 

P9 Ephes, vi. 24. 60 Rev. xix. 11—21. 



CONCLUDING OBSERVATIONS. 395 

feis religious opinions or practices ; but all are responsi- 
ble to God, and 'S'engeance is his" alone. In direct op- 
position to these statements, stands the intolerance of 
popery. The Roman Catholic is bound to believe that 
all who refuse to hold the doctrines advjinced by the 
Council of Trent, and summarily comprised in Pope 
Pius's creed, are out of the reach of salvation, and must 
certainly be damned to all eternity. Nor is this all. — 
The intolerance exists in practice as well as in theory. 
It is an undoubted maxim of that persecuting church 
that those whom she shall choose to call heretics may 
and ought to be compelled by the secular power to re- 
nounce their opinions, or punished for their contumacy, 
even unto death. Such is the decrees of the fourth 
Council of Lateran, ^ ^ practically illustrated in the cru- 
sades against the Albigenses, and the horrible persecu- 
tions endured by the reformers in the sixteenth century. 
And such is the present doctrine of the Romish church, 
although the power to enforce it is in good measure 
wanting. The world is progressively advancing in 
knowledge and improvement ; religious liberty has won 
its bloodless victories ; yet the right to restrain and co- 
erce conscience, and visit supposed theological errors 
with temporal penalties is still pertinaciously defended, 
and forms a component part of the system of popery. ^^ 
This is consistent, it is true ; it is not for the infallible 
to alter or repeal; but it helps us in forming our judgment 
of the community that puts forth such monstrous assump- 
tions, and vindicates the Protestant from the charge of 

61 The third canon of this council anathematized and excommu- 
nicated all heretics ; ordered them to be delivered over to the secu- 
lar power; dii^cted sovereigns and states to exterminate them, and 
threatened excommunication if they refused ; and granted the same 
indulgence to those Catholics who undertook to extirpate heretics 
by force of arms, as to those who joined the crusades to the holy 
land. Dupin, xi, p. 96. 

62 Mr. Butler says that Religious persecution is a " crime;" (Book 
of the Roman Catholic Church, p. 258,) and he, with many others 
of his communion wish it to be believed that modern Catholics are 
not persecutors. But we have nothing to do with private opinions ; 
we must abide by Mr. Butler's own rule : that heretics are to be 
4ixterminated, is an " article of his faith," seeing that it was decreed 
by the council above-mentioned — a council which all Catholics "un- 
doubtedly receive." He has no authority to contradict its decisions. 



I 



396 POPE Pius's CREED— 

uncharitableness, when he denounces the system as the 
'* Antichrist," the mystical '' Babylon" described in ho- 
ly writ, and long ago destined to terrible destruction. 

Christianity is a sj^stem of happi7iess. Faith in the 
gospel produces content, cheerfulness, satisfaction, and 
thesublimest felicity. And the practice of Christianity 
is inseparably connected with bliss: "her ways are 
ways of pleasantness, and all her paths are peace." Gra- 
titude, trust in God, patience, hope, temperance, charity, 
and other kindred virtues, promote our happiness as well 
as our purity. Both temporal and spiritual blessings 
are attendant on the religion of the New Testament ; 
and its benefits are enjoj'^ed by society at large, in the 
melioration of laws, the improvements witnessed in 
domestic and social life, the diminution of miser}'' and 
crime, and the gradual softening down of the asperities 
of the human character: so true is it that "godliness is 
profitable unto all things, having promise of the life that 
now is, and of that which is to come." ^ ^ But it is ob- 
vious that these blessings can only be experienced in 
proportion to the degree in which Christianity is under- 
stood and realised. Here, is the crowning glory of the 
gospel ; it is the religion of mankind. Unlike the phi- 
losophy of the ancients, it has not an esoteric and an 
exoteric doctrine, one scheme for the learned and an- 
other for the vulgar. It may be understood by all ; it is 
intended for all; it is given to all. The Boman Catho- 
lic system interferes with this divine benevolence, takes 
away the key of knowledge, and having sealed up the 
heavenly treasure, doles it out again with niggardly 
hand to its wretched victims. That those countries in 
which popery is the prevailing religion are usually worse 
governed and more miserable than others ; and that the 
people generally are lower in the scale of civilization and 
enjoy fewer of the comforts of this life than their neigh- 
bours, are facts beyond dispute. ^ * It is equally clear, 

63 1 Tim. iv. 8. 

64 " Of all the religious grievances of which the French peasan'ry 
and labouring classes now complain, as falling the heaviest, the ne- 
cessity they are under of attending mass on working days, and the 
strict , observance imposed on them by the maircs, or magistrates, of 
many of the communes, to religiously observe all feasts and festivals, 
^nd even certsdn hours, on particular days dedicated to particular 



CONCLUDING OBSERVATIONS. 397 

that for these results poperj itself is responsible ; like 
every false system of religion, it brings a present curse 
upon its votaries, and makes the world a wilderness 
indeed. 

Finally; Christianity is peculiarly the religion of 
Christ. He is the '' Alpha and Omega, the first and the 
last" — the centre of attraction — the source of life — the 
sole head and governor. In the Christian common- 
wealth he is the supreme and only ruler, and his statute 
book is the New Testament. Other king the church, 
as. such, may not have ; other laws, in things spiritual, 
she must not acknowledge ; she is " complete in Him, 
who is the head of all principality and power." ^ 5 q^q 
is your Master, even Christ ; and all ye are brethren." ^ ^ 
But popery is the religion of priestcraft. From begin- 
ning to end it is nothing but priest, priest, priest. The 
aggrandizement of the sacerdotal order is the main de- 
sign of all its ceremonines and services ; the priests are 
literally and truly '^ lords over God's heritage." Thus, 
the honour of the Redeemer is taken from him, his au- 
thority vilely usurped, and his laws trampled under foot. 
That indescribable being called '' the church," has con- 
trived to merge all power, divine and human, in her own 
monstrous tyranny. ^ '^ Sitting in the chair of blasphemy, 

saints, on pain of a heavy penaky, is the most oppressive. These 
agents for the revived claims of the long-forgotten legion of saints 
frequently levy their fines, without mercy, on the profane, but in- 
dustrious peasant who takes up his spade during the vigil of St, 
Didymus, or who plies the wheel on the feast of St. Catherine.*' 
Lady Morgan's France, i. p. 103. 

" Bavaria is one of the most backward countries of Germany, in 
regard to every kind of improvement. A bigoted and ignorant 
priesthood, not content with possessing a valuable portion of^e 
lands of the country, have insisted on the expulsion of the Protest- 
ants, and on the strict observance of the endless holidays and ab- 
surd usages which impede the progress of industry among their 
followers. Hence a general habit of indolence and miserable 
b-ackwardness in all arts, and especially in agriculture ; and in point 
of learning a complete contrast to the north of Germany.'' Lou- 
don's Encyclopsedia of Agriculture, p. 96. 

65 Coloss. ii. 10. 66 Matt, xxiii. 8. 

67 It has been already mentioned, that in expounding the foarth 
<;ommandment the compilers of the Catecliism have made the 
word '^ sabbath" to include saints' days; all are placed on. the same 
footing, and the commandments of the church claim the same re- 
gard as those of God. 

34 



398 POPE PIUSES CREED-^ 

the Pope styles himself the " Vicar of Jesus Christ/' 
but in reality exercises sovereign control over the con^ 
scieirces and souls of men, and " opposes and exalts 
himself above all that is called God or that is wor- 
shipped."^ ^ While' the name of Christianity is retained, 
its power and influence are gone ; and under the guise 
of friendship a deadly thrust is aimed at its very ex- 
istence.' The skeleton is not more unlike the living 
man than popery is unlike Christianity. Or it may 
be aptly compared to the '' whited sepulchre, which 
indeed appears beautiful outward, but is within full of 
dead men's bones, and of all uncleanness.''^^ 

When a system so absurd and mischievous is held 
forth as the only genuine representation of the religion 
of the New Testament, and the means of comparing the 
one with the other are studiously withheld, it cannot be 
wondered at that reflecting minds should take refuge in 
infidelity. To them it must appear far wiser and' better 
not to believe at all, than to suffer such a degradation of 
reason and common sense as popery requires of them.. 
" If this be Christianity," they argue, *' if these silly^ 
superstitions, these ridiculous legends, this idol-wor- 
ship and' priestcraft,, this hostility to knowledge and 
freedom, this desolating principle of persecution, belong 
to a system which arrogates to itself a heavenly origin, 
we will indignantly reject its claims, and rather wonder- 
in the uncertainties of skepticism than submit ourselves 
to a yoke which a child might spurn to wear. Such a. 
system carries with it its own refutation, and only de- 
serves to be consigned to everlasting contempt." Thou- 
sands and tens of thousands have reasoned thus: and im 
such countries as France, Italy, and Spain, particularly 
the latter, infidelity, concealed or avowed, is diffused to 
an astonishing extent,, and numbers among its adherents 
a large proportion of the clergy themselves. They have 
confounded Christianity with popery, and the tyrannical 
policy of their church prevents them from rectifying the 
mistake. By demanding impHcit faith, without exami- 
nation or inquiry, and vigilantly guarding all the avenues 
to divine truth, it has driven them into unbelief, as their 
^le resource. They must either cease to think, or cease 

^^ J^Thefis. ii. 4. 69 Matt, xxiii. 27. 



?;ONCLtJDlNG OBSERVATIONS. S99 

lo believe; who can be surprised that they choose the 
latter alteriiative ? 

Is the reader a member of that church who^e doc- 
trines have been described in those pages ? Suffer the 
entreaties of a friend. Break the fetters of yom* thral- 
dom. Dare to think for yourself. Pear not priest, pre- 
iatc, m* pope; their anathemas cannot harm you. God 
gives you his blessed word ; iet ho man take it out of 
your hands, or interfere with the inalieiuable right of 
conscience. Holy Scripture is " profitable for doctrine, 
for reproof, for correctioB, for instruction in righteous- 
ness ; that the man of God may be perfect, thoroughly 
furnished unto all good works'"^® Dread not to read 
and examine that sacred volume, but thankfully receive 
the gift of heaven. Thence learn Christianity. De- 
termine to receive nothing, as religion, which does not 
bear on its front the attestation of divine authority; and 
for every such attestation require indubitable proof from 
the word of God. Compare your system with the New 
Testament ; reject whatever you do not find in that 
holy book ; and be not deceived by a church which 
tells you that she has power to interpret, invent, and 
ordain, gives you no better evidence than her own as- 
sertion, and forbids doubt or scrutiny. Above all, pray 
for divine instruction and grace. Inquiry into religious 
truth is the most important of all inquiries. Opposing 
systems cannot both be right; neither ought it to be re- 
garded as a matter of indifference whether we serve 
God according to his revealed will or not. Be open 
to conviction ; search with impartiality; seek wisdom 
from above. '' Every one of us shall give account of 
himself to God.'"' 1 

Do we profess the principles of the reformation? Let 
us hold fast our profession. " Buy the truth, nnd sell 
it not." ''^ ^nd especially let us honour the sufficiency 
of scripture. Are there among us no practices unwar- 
ranted by the word of God ? Is no further reformation 
necessary '1 Have we no human traditions, no corrup- 
tions or abuses, to be disavowed and removed. Let us 
institute rigid examination. We live in eventful times. 
All religious peculiarities are about to undergo a severe 

'J'O 2 Tim. iii. 16, 17, 71 Rom. xiv. 12, "5^2 Proverbs xxiii, 23. 



400 CONCLUDING OBSERVATIONS. 

ordeal. God is saying to his church, ''Arise, shine; 
for thy light is come, and the glory of the Lord is risen 
upon thee.' "^3 Let us hear his voice betinnes, lest, if 
we slumber, ruin overtake us ; for the judgments that 
shall befall Antichrist in the latter days will not leave 
unpunished the Pojpery of Protestantism. 

73 Isaiah Ix, 1. 



APPENDIX 



No. L 
Decreta et Canones Con€ilii Tridentiki, 

[The doctrinal decrees and canons of the council (which only are 
quoted entire in this volume) are here reprinted from the first edition, 
published at Rome in 1564. Those who wish to consult the original 
Latin, are thus furnished with an opportunity of doing so without in- 
curring the expense of purchasing another book.] 

SESSIO TERTIA, CELEBRATA DIE IV. MENSIS FEBR. MDXLVI. 

Decretum de Symholo Fidei. 

In nomine sanctae et individuae Trinitatis, Patris, et Filii, et Spiri- 
tus sancti. 

Haec sacro-sancta cECumenica et generalis Tridentina Sy nodus, in 
Spiritu sancto legitime congregata, in ea praesidentibus eisdem tribus 
Apostolicse Sedis Legatis, magnitudinem rerum tractandarum consi- 
derans, praesertim earum, qua; duobus illis capitibus, de exstirpandis 
haeresibus, et moribus reformandis, continentur, quorum causa praeci- 
pue est congregata ; agnoscens autem cum Apostolo, non esse sibi 
coUuctationem ad versus carnem et sanguinem, sedadversus spirituales 
nequitias in ccelestibus, cum eodem omnes et singulos in primis hor- 
tatur, ut confortentur in Domino, et in potentia virtutis ejus, in om- 
nibus sumentes scutum fidei, in quo possint omnia tela nequissimi 
ignea extinguere, atque galeam spei salutis accipiant, cum gladio 
spiritus, quod est Verbum Dei. Itaque, ut haec pia ejus sollicitudo 
principium et progressum suum per Dei gratiara habeat, ante omnia 
statuit, et decernit, praemittendam esse confessionem fidei, Patrum 
exempla in hoc seeuta, qui saeratioribus Conciliis hoc scutum contra 
omnes haereses in principio suarum actionum apponere consuevere : 
quo solo aliquando et infideles ad iidem traxerunt, hsereticos expug- 
narunt, et fideles confirmarunt. Gtuare Symbolum fidei, quo sancta 
Romana Ecclesia utitur, tamquam principium illud, in quo omnes, 

34* 



402 APPENDIX. 

qui fidemChristi profitentur, necessario conveniunt, ac fundamentum 
firmum et unicuni, contra quod portae Inferi numquara pragvalebunt, 
totidem verbis, quibus in omnibus ecclesiis legitur, expriraendum 
esse censuit. Gtuod quidem ejusmodi est. 

Credo in unum Deum Patrern omnipotentem, factorem coeli et 
terrse, visibilium omnium, et invisibilium : et in unum Dominum 
Jesum Christum, Filium Dei unigenitum, et ex Patre natum ante 
omnia secula ; Deum de Deo, lumen de lumine ; Deum verum do 
Deo vero ; genitum, non factum, consubstantialem Patri, per quern 
omnia facta sunt ; qui propter nos homines, et propter nostram sa- 
lutem descendit de coelis; et incarnatus est de Spiritu sancto ex 
Maria Virgine, et Homo factus est : crucifixus etiam pro nobis, sub 
Pontio Pilato passus, et sepultus est ; et resurrexit tertia die secun- 
dum Scripturas ; et ascendit in coelum, sedet ad dexteram Patris ; et 
iterum venturus est cum gloria judicare vivos et mortuos; cujus regni 
non erit finis ; et in Spiritum sanctum Dominum, et viviiicantem, 
qui ex Patre Filioque procedit ; qui cum Patre et Filio simul ado- 
ratur, et conglorificatur ; qui locutus est per Prophetas : et unam 
sanctam Catholicam et Apostolicam Ecclesiam. Confiteor unum 
Baptisma in remissionem peccatorum, et expecto resurrectioncm mor- 
tuorum, et vitam venturi secuU. Amen. 



SESSIO GtUARTA, CELEBRATA DIE VIII. MENS. APRIL. MDXLVI, 

Decretum de Canonicis Scripturis. 

Sacro-sancta oecumenica et generalis Tridentina Synodus, in Spi 
ritu sancto legitime congregata, prsesidentibus in ea eisdem tribus 
Apostolicae Sedis Legatis, hoc sibi perpetuo ante oculos proponens, 
ut sublatis erroribus, puritas ipsa Evangelii in Ecclesia conservetur : 
quod promissum ante per Prophetas in Scripturis Sanctis, Dominus 
noster Jesus Christus Dei Filius, proprio ore primum promulgavit ; 
deinde per suos Apostolos, tamquam fontem omnis et salutaris veri- 
tatis, et morum disciplinse, omni creaturae prsedicari jussit : perspi- 
ciensque hanc veritatem et disciplinam contineri in libris scriptis, et 
sine scripto traditionibus, quse ab ipsius Chris ti ore ab Apostolis ac- 
ceptse, aut ab ipsis Apostolis, Spiritu sancto dictante, quasi per manus 
traditae, ad nos usque pervenerunt ; orthodoxorum Patrum exempla 
secuta, omnes libros tam veteris quamnoviTestamenti, cumutriusque 
unus Deus sit auctor, necnon traditiones ipsas, turn ad iidem, tum ad 
mores pertinentes, tamquam vel oretenus a Christo, vel a Spiritu 
sancto dictatas, et continua successi. ^ne in Ecclesia Catholica con- 
servatas, pari pietatis affectu ac reverentia suscipit, et veneratun 
Sacrorum vero librorum indicem huic decreto adscribendum censuit ; 
ne cui dubitatio suboriri possit, quinam sint, qui ab ipsa Synodo sus- 
cipiuntur. Sunt vero infra scripti: Testamenti veteris, quinque 
Moysis, id est. Genesis, Exodus, Leviticus, Numeri, Deuterono- 
mium ; Josuc, Judicum, Ruth, quatuor Regum, duo Paralipomenon, 
Esdrai primus, et sccundus, qui dicitur JNehemias, Tobias, Judith, 
Hester, Job, PsalteriumDavidicum centum quinquagintapsalmorum, 
Parabolse, Ecclesiastcs, Canticum canticorum, Sapientia, Ecclesias- 
ticus, Isaias, Jeremias cum Baruch, Ezechiel, Daniel, duodecim 
ProphetflB minores, id est, Osea, Joel, Amos, Abdias, Jonas^ Mi- 



APPENDIX. 403 

cheas, Nahum, Habacuc, Sophonias, Aggaeus, Zacharias, Mala- 
chias ; duo Machabeeorum, primus et secundus. Testamcnti novi, 
quatuor Evangelia, secundum AlattliKumj Marcum, Lucam et Joan- 
nem : Actus Apostolorum a Luca Evangelista conscripti : quatuor- 
decim Epistolce Pauli Apostoli ; ad RomariOs, duae ad Corinthios, ad 
GaJatas, ad Ephesios, ad Philippenses, adCoIossenses, duse ad Thes- 
salonicenses, dua3 ad Timotheum, ad Titum, a J Philemonemj ad He- 
brseos ; Petri Apostoli duae, Joannis Apostoli ties, Jacobi Apostoiiuna, 
Juda; Apostoli una, et Apocalypsis Joannis Apostoli. Si quis autem 
librosipsos integros cum omnibus suis partibus, prout in Ecdesia Ca- 
tholica legiconsueverunt, et in veteri vulgataLatinaeditione habentur, 
pro sacris et canonicis non susceperit ; et traditiones praedictas sciens 
et prudens contempserit ; anathema sit. Omnes itaque intePigant, 
quo ordine et via ipsa Synodus, post jactum lidei confessionis funda- 
mentum, sit progressura, et quibus potissimum testimoniis ac prspsi- 
diis in confirmandis dogmatibus, et instaurandis in Ecclesia mori- 
busj sit usura. 

Decretum de editione et usu sacrorum librorum. 

Insuper eadem sacro-sancta Synodus consideransncnpariimutili- 
tatis accedere posse Ecclesia^ Dei, si ex omnibus Latinis editionibus, 
quae circumferuntur, sacrorura librorum, qusenam pro authentica 
habenda sit, innotescat, statuit, et declarat, ut haec ipsa vetus et 
vulgata editio, quae longotot seculorum usu in ipsa Ecclesia probata 
est, in publicis lectionibus, disputationibus, praedicationibus, et ei- 
positionibus pro authentica habeatur; et ut nemo illam rejicere quovis 
prsstextu audeat \el praesumat. 

Prsterea, ad coeicenda petulcntia ingenia, decernit, ut nemo, su83 
prudentis innixus, in rebus fidei, et moium, ad ffidificationem doc- 
trinse Christianae pertinentium, sacram scripturam ad suos sensus 
contorqucns, contra eum sensum, quern tenuitet tenet sancta mater 
Ecclesia, cujus est judicare de vero sensu et interpretatione Scriptu- 
rarum sanctarum, aut etiam contra unanimem conscnsum Patrum, 
ipsam Scripturam sacram interpretari audeat; etiam si hujusmodi 
interpretationes nullo unquam tempore in lucem edcuds forent. (iui 
contra venerint, per Ordinarios declarentur, et pcenis a jure statutis 
puniantur. 

Sed et Impressoiibus nicdum in liac parte, ut par est, impcnere 
vclens, qui jam sine modo, hoc est, putantcs sibi licere quidquid 
libet, sine licentia su[)eriorumccclcsiasticorum, ipsos sacrse Seripturae 
libros et super illis annotationes. et expositioncs quoruiiJibet indif- 
ferentcr, sa?pe tacito, srepc etiam eiuenlito praelo, et quod gravius est, 
sine nomine auctorisinipriniunt ; alibi etiam iiij}>rcsfcos libros hujus- 
modi temero venalcs habcnt ; dccernit, et ttatait, ut pest hac sacra 
Scriptura, potissimi^m vero hsc ipsa vetus et vulgata editio, quam 
emendatissiinr imprii-atur; nulliquo liccut iinprL^icrCj vcl iinprimi 
facerequosvislibios do rebus sacris biiu?noi;-incaucloiis; nc^ueillos 
in fiituruin vcndcre, aut eti-.m aprd so rclincrc, nisi piia;uiii ex- 
aminati probati'juo fucrint ab Cnhnario, sub pc na anatlieuialls et 
pecuniae in CcUunc Concihi ii>\i^>in'iLritrrai!Cr'r^isappu&ita. Et, si 
regularcs fuerinf, ultra cxa - inalionom, ct probationcm I^ujusmodi, 
licentiam qiioqi f^ a sui-ssi-peiiv-ribus ii.q.ttmre tcncnntiT, recogriitis 
per COS librisj juxta formamsuarum ordinationum. Glui autexn scripto 



404 APPENDIX. 

COS communicant, vel evulgant, nisi antea examinati, probatiquo 
fuerint, eisdem posnis subjaceant quibus impressores. Et qui eos 
habuerint, vel legerint, nisi prodiderint auctores, pro auctoribus ha- 
beantur. Ipsa vero hujusmodi librorum probatio in scriptis detur, 
atque ideo in fronte libri, vel scripti, vel impressi, authentice appa- 
reat : id que totum, hoc est, et probatio, et examen, gratis fiat : ut 
probanda probentur, et reprobentur improbanda. Post haec, temeri- 
tatem illam reprimere volens, qua ad profana quaeque convertuntur 
€ttorquentur verba et sententiae sacrse Scripturae, ad scurrilia scilicet, 
falpulosa, vana, adulationes, detractiones, superstitiones, impias et 
•diibolicas incantationes, divinationes, sortes, libellos etiam famosos : 
tnandat, et praecipit, ad toliendam hujusmodi irreverentiam et con- 
temptum, ne de csetcro quisquam quomodolibet verba ScripturaB sacra 
ad haec et similia audeat usurpare ; ut omnes hujus generis homines, 
temeratores et violatores verbi Dei, juris et arbitrii poenis per Epis- 
copos coerceantur. 



«ESSTO aUINTA. CELEBRATA DIE XVII, MENSIS JUN. MDXLVI. 

Decrelum de peccato origincdu 

Ut fides nostra Catholica, sine qua impossibile est placere Deo, 
purgatis erroribus, in sua sinceritate Integra etillibata permaneat; et 
lie populus Christianus omni vento doctrinae circumferatur : cum 
Serpens ille antiquus, humani generis perpetuus hostis, inter plurima 
mala, quibus Ecclesia Dei his nostris temporibus perturbatur, etiam 
de peccato originali, ej usque remedio non solum nova, sed vetera 
«tiam dissidia excitaverit: sacro-sancta oecumenica et generalis Tri- 
ilentina Synodusin Spiritu sancto legitime congregata, praesidentibus 
in ea eisdem tribus Apostolicae Sedis Legatis, jam ad revocandos er- 
rantes, et nutantes confirmandos accedere volens, sacrarum Scriptu- 
larum, et sanctorum Patrum, ac probatissimorum Conciliorum testi- 
monia, et ipsius Ecclesise judicium et consensum secuta, haec de ipso 
peccato originah statuit, fatetur, ac declarat. 

1. Si quis non confitetar primum hominem Adam, cum mandatum 
Dei in Paradiso fuisset transgressus, statim sanctitatem, et justitiam, 
in qua constitutusfuerat. amisisse, incurrissequeperoffensam praevari- 
cationis hujusmodi iram et indignationem Dei, atque ideo mortem, 
quam antea illi comminatus fuerat Deus, et cum morte captivitatem 
sub ejus potestate qui mortis deinde habuit imperium, hoc est, diaboli, 
totumque Adam, per illam praevaricationis offensam, secundum cor- 
pus et animam in deterius commutatum fuisse ; anathema sit. 

2. Si quis Adse prsevaricationem sibi soli, et non ejus propagini, 
asserit nocuisse; et acceptam a Deo sanctitatem, et justitiam, quam 
perdidit, sibi soli, et non nobis etiam eum perdidisse ; aut inquina- 
tum ilium per inobedientiae peccatum, mortem et poenas corporis tan- 
tum in omne genus humanum trans fudisse, non autem, et peccatum, 
quod mors est animae : anathema sit : cum contradicat Apostolo di- 
centi : Per unum hominem peccatum intravit in mundum, et per 
peccatum mors : et ita in omnes homines mors perfransiit, in quo 
omnes peccaverunt. 

3. Si quis hoc Adae peccatum, quod origine unum est, et propaga- 
tione, non iraitatione transfusum omnibus, inest unicuique propriura, 



APPENDIX. 405 

vel per humanse naturae vires, vel per aliud remedium asscrit tolli, 
quam per meritum uiiius mediatoris Domini nostri Jesu Christi, qui 
nos Deo reconciliavit in sanguine suo, factus nobis justitia, sanctifi- 
catioj et rederaptio; aut negat ipsum Christi Jesu meritum per Bap- 
tismi sacramentum in forma Ecclesiag rite coUatura, tarn adultis 
quam parvulis applicari ; anathema sit : quia non est aliud nomen 
sub coelo datum hominibus, in quo oporteat nos salvos fieri. Undo 
ilia vox : Ecce Agnus Dei : Ecce qui tolHt peccata mundi. Et 
ilia : Gluicumque baptizati estis, Christum induistis. 

4. Si quis parvulos recentcs ab uteris matrum baptizandos negat, 
etiam si fuerint a baptizatis parentibus orti ; aut dicit in remissionem 
quidem peccatorum eos baptizari, sed nihil ex Adam trahere origi- 
nalis peccati, quod regenerationis lavacro necesse sit expiari ad vitam 
ffiternam consequendam : unde fit consequens, ut in eis forma Bap- 
tismatis, in remissionem peccatorum, non vera, sed falsa intelligatur : 
anathema sit. Gluoniam non aliter intelligendum est id quod dixit 
Apostolus : Per unum hominem peccatum intravit in mundum, et 
per peccatum mors ; et ita in omnes homines mors pertransiit, in quo 
omnes peccaverunt : nisi quemadmodum Ecclesia Catholica ubique 
diitusa semper intellexit. Propter banc enim regulam fidei ex tradi- 
tione Apostolorum etiam parvuli, qui nihil peccatorum in semetipsis 
adhuc committere potuerunt, ideo in remissionem peccatorum vera- 
citer baptizantur, ut in eis regeneratione mundetur, quod generatione 
contraxerunt. Nisi enim quis renatus fuerit ex aqua et Spiritu sancto 
non potest introire in regnum Dei. 

5. Si quis per Jesu Christi Domini nostri gratiam, quae in Bap- 
tismate confertur, reatum originalis peccati remitti negat ; aut etiam 
asserit non tolli totum id, quod veram et propriam peccati rationem 
habet ; sed illud dicit tantiim radi, aut non imputari : anathema 
sit. In renatis enim nihil odit Deus : quia nihil est damnationis iis 
qui vers consepulti sunt cum Christo per Baptisma in mortem : qui 
non secundum carnem ambulant, sed veterem hominem exuentes, et 
noYum, qui secundum Deum creatus est, induentes, innocentes, im- 
maculati, puri, innoxii, ac Deo dilecti effecti sunt, heredes quidem 
Dei, coheredes autem Christi, ita ut nihil prorsus eos ab ingressu 
coeli remoretur. Manere autem in baptizatis concupiscentiam, vel 
fomitem, hsec sancta Synodus fatetur, et sentit : quaj cum ad agonem 
relicta sit, ^nocere non consentientibus, viriliter per Christi Jesu 
gratiam repugnantibus non valet : quinimo, qui legitime certaverit, 
coronabitur. Hanc concupiscentiam, quam aliquando Apostolus 
peccatum appellat, sancta Synodus dcclarat Ecclesiam Catholicam 
nunquam intellexisse peccatum appellari, quod vere ct proprie in 
renatis peccatum sit, sed quia ex peccato est, ct ad peccatum inchnat. 
Si quis autem contrarium senserit. anathema sit. 

Declarat tamen hssc ipsa sancta Synodus, non esse sus intentionis, 
comprehendere in hoc decreto, ubi de peccato originali agitur, bea- 
tam et immaculatam virginem Mariam, Dei genitricem; sed obser- 
vandas esse constitutiones felicis recordationis Sixti Papa; IV. sub 
poenis in eis constitutionibus contentisj quas innovat. 



Decrctum de justificatione. Prooemium. 
Cum hoc tempore, non sine multarum animarum jactura, et gravi 



406 APPENDIX. 

€cclesiasticae unitatis detrimento, erronea quaBtlam disseminata sit de 
justificatione doctrina : ad laudem et gloriam omnipotentis Dei, Ec- 
clesiae tranquillitatem, etanimarum salutem, sacro-sanctaoecumenica 
et generalis Tridentina Sy nodus, in Spiritu sancto legitime congre- 
gata, prsesidentibus in ea nomine Sanctissimi in Christo Patris et 
Domini nostri, Domini Pauli, divina ptovidentia Papse tertii, Re- 
Terendissimis Dominis, Dominis Jo. Maria Episcopo Praenestino 
de Monte, et Marcello tit. S. Crucis in Jerusalem Presbytero, 
sanctse Romanse Ecclesiae Cardinalibus, et Apostolicis de latere Le- 
gatis: exponere intendit omnibus Christi fidelibus veram sanamque 
doctrinam ipsius justificationis, quam Sol jnstitiae Christus Jesus, 
fidei nostras auctor et consummator, docuit, Apostoli tradiderunt, et 
Oatholica Ecclesia, Spiritu sancto suggerente, perpetuo retinuit; 
districtius inhibendo, ne deinceps audeat quisquam aliter credere, 
prffidicare, aut docere, quam praesenti decreto statuitur, ac decla- 
Tatur. 

Caput I. De naturce et legis adjustificandos homines imhecillitate, 

Primum declarat sancta Synodus, ad justificationis doctrinam 
probe et sincere intelligendam, oportere, ut unusquisque agnoscat, et 
fateatur, quod cum omnes homines in praevaricatione Adae innocen- 
tiam perdidissent, facti immundi, et ut Apostolus inquit, natura 
filii irae, quemadmodum in decreto de peccato originali exposuit, 
«sque adeo servi erant peccati, et sub potestate diaboli ac mortis, ut 
non modo gentes per vim naturae, sed ne Judaei quidem per ipsam 
etiamliteram legis Moysi, inde liberari, aut surgere possent; tametsi 
in eis libcrum arbitrium minime extinctum esset, viribus licet atte- 
Jiuatum, et inclinatum. 

-Caput II. De dispensatione et mysterio advcntHs Christi. 

Gluo factum est, ut coelestis Pater, Pater misericordiarum, et Deus 
totius consolationis, Christum Jesum, Filium suum, et ante legem, et 
legis tempore, multis Sanctis Patribus declaratum, ac promissum, 
cum venit beata ilia plenitudo temporis, ad homines miserit ; ut et 
Judseos, qui sub lege erant, redimeret ; et gentes, quae non secta- 
bantur justitiam, justitiam apprehenderent, atque omn^s adoptionem 
filiorum reciperent. Plunc proposuit Deus propitiatorem per fidem 
in sanguine ipsius pro peccatis nostris ; non solum autem pro nostri^ 
sed etiam pro totius mundi. 

Caput III. Qui per Christum justificantur. 

^erum, elsi ille pro omnibus mortuus est, non omnes tamen mortis 
ejus beneficium recipiunt, sed ii dumtaxat, quibus meritum passionis 
ejus communicatur. Nam, sicut revera homines, nisi ex semine Ad» 
propagati nascerentur, non nascerentur injusti ; cumea propagatione, 
per ipsumdum concipiuntur, propriaminjustitiam contrahant : ita, nisi 
inChristorenascerentur,numquamjustificarentur;cumearenascentia 
per meritum passionis ejus gratia, qua justi fiunt, illis trihuatur. Pro 
hoc beneficio Apostolus gratias nos semper agere hortatur Patri, qui 
dignos nos fecit in partem sortis sanctorum in lumine, et eripuit de 



r 

■ APPEiVDIX. 407 

potestate tcnebrarum, transtulitque in regnum Filii dilectionis suse, 
in quo habemus redemptionem, et remissionem peccatorum. 

Caput IV. Insinuatur descriptio justificationis impiij et modus^ 
ejus in statu graticB. 

Gtuibus verbis justificationis impii descriptio insinuatur, utsit trans- 
latio ab eo statu, in quo homo nascitur filius primi Adse, in statum 
gratiae, et adoptionis filiorum Dei, per secundum Adam Jesum Chris- 
tum, salvatorem nostrum. Cluae quidem translatio post Evangelium 
promulgatum, sine lavacro regenerationis, aut ejus voto, fieri non. 
potest: sicut scriptum est ; Nisi quis renatus fuerit ex aqua et Spiritu 
sancto, non potest introire in regnum Dei. 

Caput V. De necessitate prccparationis ad justijicationem in adul- 
tisj et unde sit. 

Declarat praeterea, ipsius justificationis exordium in adultis a Dei 
per Christum Jesum prseveniente gratia sumendum esse, hoc est, ab 
ejus vocatione, qua nullis eorum existentibus meritis, vocantur; ut 
qui per peccata a Deo aversi erant, per ejus excitantem atque adju- 
vantemgratiamadconvertendum seadsuamipsorumjustificationem, 
eidem gratiae libere assentiendo, et cooperando, disponantur : ita ut, 
tangente Deo cor hominis per Spiritus sancti illuminationem, neque 
homo ipse nihil omnino agat, inspirationem illam recipiens. quippe 
qui illam et abjicere potest, neque tamen sine gratia Dei movere se 
ad justitiam coram illo libera sua voluntate possit. Unde in sacris 
litteris, cum dicitur : Convertimini ad me, et ego convertar ad vos ; 
libertatis nostree admonemur. Cum respondemus : Converte nos, 
Domine, ad te, et convertemur; Dei nos gratia praeveniri confitemur. 

Caput VI. Modus prceparationis. 

Disponuntur autem ad ipsam justitiam, dum excitati divina gratia 
et adjuti, fidem ex auditu concipientes, libere moventur in Deum, 
credentes vera esse, quae divinitus revelata et promissa sunt ; atque 
ilUud in primis, a Deo j ustificari impiura per gratiara ejus, per re- 
demptionem, quae est in Christo Jesu; et dum peccatores se esse in- 
telligentes, a divinse justitiae timore, quo utiliter concutiuntur, ad 
considerandam Dei misericordiam se convertendo, in spem eriguntur, 
fidentes Deum sibi propter Christum propitium fore ; illumque tam- 
quam omnis justitiae fontem, diligere incipiunt ; ac propte re a mo- 
ventur adversus peccata per odium aliquod, et detestationem, hoc est, 
per eam poenitentiam, quam ante Baptismum agi oportet : denique, 
dum proponunt suscipere Baptismum, inchoare novam vitam, et ser- 
vare divina mandata. De hac dispositione scriptum est : Acceden- 
tem ad Deum oportet credere quia est, et quod inquirentibus se re- 
inunerator sit. Et, Confide fili, remittuntur tibi peccata tua. Et, 
Timor Domini expellit peccatum. Et, Poenitentiam agite, et bap- 
tizetur unusquisque vestrum in nomine Jesu Christi, in remissionem 
peccatorum vestrorum, et accipietis donum Spiritus sancti. Et, 
Euntes ergo docete omnes gentes, baptizantes eos in nomine Patris, 
ct Filii, et Spiritus sancti, docentes eos servare qu<'ECumque mandavi 
vobis. Denique, Praeparate corda vestra Domino, 



k 



408 APPENDIX. 



Caput VII. Quid sit just ificatlo impil, el qucc ejus causa. 

Hanc disposition cm scu prseparationcm justiiicatio ipsa conspqui- 
tur ; quae non est sola peccatorum rcinissio, sed ct sanctificatio, et 
renovatio interioris homiiiis per voiuntariani susccptionem gratise, et 
donorum, unde homo ex injusto fit Justus, ct ex inimico amicus, 
ut sit heres secundum spem vitee eeternaj. Hujus justificationis causae 
sunt ; finalis quidem, gloria Dei, et Christi, ac vita setierna : efliciens 
vero, misericors Deus, qui gratuito abluit, et sanctificat, signans, et 
urgens Spiritu promissionis sancto, qui est pignus hereditatis nos- 
tras : meritoria autem, dilectissimus unigenitus suus, Dominus noster 
Jesus Christus, qui, cum esscmus inimici, p>ropter nimiamcharitatem, 
qua dilexit nos, sua sanctissim^ passione in ligno crucis nobis justi- 
ficationem meruit, et pro nobis Deo Patri satisfecit : instrumentalis 
item, Sacramentum Baptismi, quod est Sacramcntum fidei, sine qua 
nuUi unquam contigit justificatio : demum unica formalis causa est 
justitia Dei ; non qua ipse Justus est, sed qua nos justos facit ; qua 
videlicet ab eo donati, renovamur spiritu mentis nostree, et non 
modo reputamur, sed verc justi nominamur, et sumus, justitiam in 
nobis rccipientes, unusquisque suam secundum mensuram, quam Spi- 
ritus sanctus partitur singulis prout vult, et secundum propriam cu- 
jusque dispositionem, et cooperationem. duamquam, cnim nemo 
possit esse Justus, nisi cui merita passionis Domini riostri Jesu Christi 
communicantur : id tamen in hac impii justificatione fit, dum cjus- 
dem sanctissimse passionis merito per Spiritum sanctum charitas Dei 
diffunditur in cordibus eorum qui jastilicantur, atque ipsis inhserct. 
Unde in ipsa justificatione cum remissiono peccatorum hagc omnia 
simul infusa accipit homo per Jesum Christum, cui inseritur, fidem, 
spem, et cliaritatcm. Kam iides, nisi ad eam spes accedat, et cha- 
ritas, neque unit perfectc cum Christo, ncque corporis ejus vivum 
membrum efficit. Clua rationc verissinio dicitur, fidem sine operibus 
mortuam et otiosam esse. Et, In Christo Jesu neque circumcisionem 
aliquid valere, i^eque pi'aeputium, sed fidem, qu£8 per charitatem 
operatur. Hanc fidem ante Bap^tismi Sacramentum ex Apostolorum 
traditione Catechumeni ab Ecclesia petunt, cum petunt fidem, vitam 
aeternam praestantcm : quamsinespeet charitate fides praestare non po- 
test. Unde et statim verbum Christi audiunt : Si vis ad vitam ingredi, 
serva mandata. Itaque veram et Christianam justitiam accipientes, 
eam ceu primam stolani pro ilia quam i^dam sua inobedientia, sibi 
et nobis perdidit, per Cliristum Jcsuni illis donatum, candidam et 
immaculatam julientur statim renati conservare, ut eam perferant 
ante tribunal Domini nostri Jesu Christi, et habeant vitam aeternam. 

Caput VIII. Quo modo intclligaiur, impimn per Jldem et gratis 

justificaru 

Cum vero Apostolus dicit, justificari homincm per fidem, et gratis; 
ea verba in eo sensu intelligenda sunt, quern perpetuus Ecclcsiae 
Catholicse consensus tenuit, et expressit ; ut scilicet per fidem ideo 
justificari dicamur, quia fides est humnnrc salutis iuitium, funda- 
mentum, et radix omnis justificntionis, sine qua iinpos^sibile est 
placere Deo, et ad filiorum ejus consortium pervenirc; gratis autem 
justificari ideo dicamur, quia nihil coram, quae justificationcm praece- 



APPENDIX. 409 

ciunt, sive fiJes, sivc opera, ipsam justiUcationis gratiam promeretur. 
•Si enim gratia est, jam non ex operibus : alioqiiin, ut idem Aposto- 
lus inquit, gratia jam non est gratia. 

Caput IX, Refellitur inanis hcBreticorumJiducia, 

Ctuamvis autem necessarium sit credere, nequc remitti, neque re- 

Tnissa unquam fuisse peccata, nisi gratis divina misericordia propter 

Christum : nemini tamen fiduciam et certitudinem remissionis pec- 

catorum suorum jactanti, et in ea sola quiescenti, peccata dimitti, 

vel dimissa esse, dicendum est ; cum apud hcereticos et schismaticos 

possit esse, imo nostra tempestate sit, et magna contra Ecclesiam 

Catholicam contentione prsdicetur vana hsec ab omni pietate re- 

mota fiducia. Sed nequc illud asserendnm est, oportere eos qui vere 

justiiicati sunt, absque uiia omnino dubitatione apud semetipsos sta- 

tuere, se esse justificatos, neminemque a peccatis absolvi, ac justiii- 

cari, nisi eum, qui certo credat se absolntum et justiiicatum esse; 

■atque hac sola lide absolutioncm et jutificationem pcrfici : quasi qui 

hoc non credit, de Dei promissis, deque mortis et resurrectionis 

Christi efficacia dubitet. Nam sicut nemopiusde Dei misericordia, 

lie Christi merito, deque Sacramentorum virtute et efficacia dubitare 

■debet : sic quihbet, dum seipsum, suamque propriam infirmitatem et 

indispositionem respicit, de sua gratia formidare, et timere potest ; 

^.iiim nullus scire valeat certitudinem fidei, cui non potest subesse 

ialsum, se gratiam Dei esse consecutum. 

Caput X. De accepted jnstificationis incremento. 

Sic ergo justiiicati, et amici Dei, ac domestici facti, euntes de vir- 
tu te in virtutera, renovantur, ut Apostolus inquit, de die in diem; 
hoc est mortificando membra carnis susd, et exhibendo ea arma jus- 
titiaB in sanctificationem, per observationem mandatorum Dei, et 
Ecclesise, in ipsa justitia per Christi gratiam accepta, cooperante fide 
bonis operibus, crescunt, atque magis justificantur, sicut scriptum 
est; Q,ui Justus est, justificetur adhuc. Et itermn : Ne verearis 
usque ad mortem justiticari. Et rursus : Videtis quoniam ex operi- 
bus justificatur homo, et non ex fide tantum. Hoc vero justitiae in- 
crementum petit sancta Ecclesia, cum orat: Da nobis, Domine, 
fidei, spei et charitatis augmentum, 

Cai'UT XI. De ohservatione maridatormn^ deque ipsius necessitate 
et impossibilitate. 

Nemo autem, quantumvis justificatus, liberum se esse ab ohserva- 
tione mandatorum putare debet : nemo temeraria ilia, et a Patribus 
sub anathemate prohibita voce uti, Dei prscepta homini justificato 
ad observandum esse impossibilia. Nam Deus impossibilia non 
jubet, sed jubendo monet, et facere quod possis, et petere quod 
non possis; et adjuvat ut possis. Cujus mandata gravia non 
sunt, cujus jugum suave est, et onus leve. Glui enim sunt filii 
Dei, Christum diUgunt : qui autem diligunt eum, ut ipsemet tes- 
tatur, servant sermones ejus, quod utique cum divino auxilio prae- 
«tare possunt. Licet enim in hac mortali vita quantumvis sancti 
^t justi in levia saltem et quotidiana, quse etiam venialia dicuntur, 



410 APPENDIX. 

peccata quandoque cadant, non propterea desinunt esse justi. Nanl 
justorum ilia vox est ct humilis, et verax : Dimitte nobusdebita nos- 
tra, duo fit, ut justi ipsi c6 magis se obligates ad ambulandum in 
via justitiae sentire debcant, quo liberati jam a peccato, servi autem 
facti Deo, sobrie, juste, et pie viventes proficere^possint per Christum 
Jesum, per quern accessum habuerunt in gratiam istam. Deus 
namque sua gratia semeljustificatos noil deserit, nisi ab eis prius 
desrratur. Itaque nemo sibi in sola fide blandiri debet, putans fide 
sola se heredem esse constitutum, hereditatemque consecuturum, etiam 
si Christo non compatiatur, ut et conglorificetur. Nam et Christus 
ipse, ut inquit Apostolus, cum esset Filius ©ei, didicit ex iis quae 
passus est, obedientiam; et consummatus, factus est omnibus obtem- 
perantibus sibi causa salatis seternse. Propterea Apostolus ipse monet 
justificatos, dicens : Nescitis quod ii qui in stadio currunt, omnes 
quidem currunt, sed unus accipit bravium 1 sic currite ut compre- 
hendatis. Ego igitur sic curro, non quasi in incertum ; sic pugno, 
non quasi aerem verberans, sed castigo corpus meum, et in servitu- 
tem redigo : ne forte, cum aliis praedicaverim, ipse reprobus efiSciar. 
Item princeps Apostolorum Petrus : Satagite, ut per bona opera 
certam vestram vocationem et electionem faciatis ; hsec enim fa- 
cientes, non peccabitis aliquando. Unde constat eos orthodoxas re- 
ligionis doctrinse adversari, qui dicunt, justum in omni bono opere 
saltem venialiter peccare, aut, quod intolerabilius est, poenas aeternas 
mereri : atque etiam eos qui statuunt in omnibus operibus justos pec- 
tjare, si in illis suam ipsorum socordiam excitando, et sese ad cur- 
rend um in stadio cohortando, cum hoc, ut in primis glorificetur Deus, 
mercedem quoque intuentur aeternam : cum scriptum sit : Inclinavi 
corjmeum ad faciendas j ustificationes tuas propter retributionem. Et 
de Mose dicat Apostolus, quod respiciebat in remunerationem. 

Caput XII. Prcddestinationis temerariam prcesumpiionem caven- 

dam esse. 

Nemo quoque, quamdiu in hac mortalitate vivitur, de arcane di- 
vinae praedesti nation is mysterio usque adeo praesumere debet, ut certo 
statuat se omnino esse in numero praedestinatorum: quasi verum 
esset, quod justificatus aut amplius peccare non possit ; aut, si pec- 
caverit, certam sibi resipicentiam promittere debeat. Nam nisi ex 
speciali revelatione, sciri non potest, quos Deus sibi elegerit. 

Caput XIII. De perseveranticc munere. 

Similiter de perseverantiae munere, de quo scriptum est: Clui per- 
severaverit usque in finem, hie salvus erit : quod quidem aliunde 
haberi non potest, nisi ab eo qui potens est eum, qui stat, statuere, 
ut perseveranter stet, et eum qui cadit, restituere ; nemo sibi certi, 
aliquid absoluta certitudine polliceatur ; tametsi in Dei auxilio fir- 
missimam spem coUocare et reponere omnes debent. Deus enim, 
nisi ipsi ilHus gratiae defuerint, sicut coepit opus bonum, ita perficiet, 
operans velle, et perficere. Verumtamen qui se existimant stare,' 
videant ne cadant ; et cum timore ac tremore salutem suam operen- 
tur in laboribus, in vigiliis, in eleemosynis, in orationibus, et obla- 
tionibus, in jejuniiset castitate. Formidare enim debent, scientcs 



APPENDIX. 411 

quod in spem glorise, et nondum in gloriam renati sunt, de pugna 
quae superest cum came, cum mundo, cum diabolo ; in qua victores 
esse non possunt, nisi cum Dei gratia Apostolo obtemperent, di- 
centi : Debitores sumus non carni, ut secundum carnem vivamus ; 
si enim secundum carnem vixeritis, moriemini : si autem spiritu facta 
carnis mortificaveritis, vivetis. 

Caput XIV. De lapsis^ et eorum reparatione. 

Clui vero ab acceptajustificationis gratia per peccatum exciderunt, 
rursus justificari poterunt, cum, excitante Deo, per Poenitentiae Sa- 
<jramentum, merito Christi, amissam gratiam recuperare procurave- 
rint. Hie enim justificationis modus est lapsi reparatio, quam se- 
cundam post nauftagium deperditae gratias tabula m sancti Patres apte 
nuncuparunt. Etenim pro iis qui post Baptismum in peccata la- 
l)untur, Christus Jesus Sacramentum instituit Poenitentiae, cum 
dixit : Accipite Spiritum sanctum : quorum remiseritis peccata, re- 
mittuntur eis ; et quorum retinueritis, retenta sunt. Unde docendum 
est, Christiani hominis poenitentiam post lapsum multo aliam esse a 
Baptismali; eaque contineri non modo cessationem a peccatis, et 
eorum detestationem, aut cor contritum et humiliatum, verum etiam 
eorumdem sacramentalem Confessionem saltem in volo, et suo tem- 
pore faciendam, et sacerdotalem Absolutionem ; itemque satisfac- 
lionem per jejunia, eleemosynas, orationes, et alia pia spiritualis 
vitae exercitia ; non quidem pro poena aeterna, quae vel Sacramento, 
•vel Sacramenti voto una cum culpa remittitur, sed pro poena tem- 
porali ; quae, ut sacrae Litterae docent, non tota semper, ut in Bap- 
tismo lit, dimittitur illis, qui gratiae Dei quam acceperunt, ingrati 
Spiritum sanctum contristaverunt, et templum Dei violare non sunt 
veriti. De qua poenitentia scriptum est : Memor esto unde exci- 
deris : age poenitentiam, et prima opera fac. Et iterum : Cluae 
secundum Deum tristitia est, poenitentiam in salutem stabilem ope- 
ratur. Et rursOis : Poenitentiam agite, et facite fructus dignos Poeni- 
tentiae. 

<Caput XV. Quolibetmortali peccato amMti gratiam ^ sed non Jidem. 

Adversus etiam hominum quorumdam callida ingenia, qui per 
Juices sermones, et benedictiones seducunt corda innocentium, asse- 
rendum est, non modo infidelitate, per quam et ipsa fides amittitur, 
sed etiam quocunque alio mortali peccato, quamvis non amittatur 
fides, acceptam justificationis gratiam amitti: divinsB legia doctrinam 
<lefendendo, quae a regno Dei non solum infideles excludit, sed et 
ifideles quoque, fornicarios, adulteros, molles, masculcriim concubi- 
tores, fures, avaros, ebriosos, maledicos, rapaces, caeterosque omnes 
qui letalia committunt peccata; a quibus cum divinae gratiae adju- 
juento abstinere possunt^ et pro quibus a Christi gratia separantur. 

Caput XVI. De fruciu justificationis^ hoc est, de merito bonorum 
operumi deqite ipsius raeriti ratiene. 

Hac igitur ratione justificatis hominibus, sive acceptam gratiara 
perpetuo conservaverint, sive amissam recuperaverint, proponenda 
aunt Apostoli verba ; Abundate in omni opere bono, scientes quod 



412 APPENDIX. 

labor vestcr non est inanis in Domino. Non enim injustus est Deu^, 
ut obliviscatur operis vestri, et dilectionis quam ostendistis in nomina 
ipsius. Et, nolite amittere confidentiam vestram, quae magnam habet 
remunerationcm, Atque ideo bene operantibus usque in finem, ct 
in Deo sperantibus, proponenda est vita seterna, ct taraquam gratia 
filiis Dei per Christum Jesum misericord iter promissa, et tamquam. 
merces ex ipsius Dei pronnssione bonis ipsorum operibus et meritis 
fideiiter reddenda, Hsec est enim iila corona justitise, quam post 
suura ccrtamen et cursum repositam sibi esse aiebat Apostolus, a 
justo Judice sibi reddendam : r.on solum autem sibi, sed et omnibus 
qui diligunt adventum ejus. Cum enim ille ipse Christus Jesus 
tamquam caput in membra, et tamquAm vitis in palmites, in ipsoe 
justilicdtos jugiter virtutem influat; quae virtus bona eorum opera 
semper antecedit, et comitatur, et subsequitur, et sine qua nullo 
pacto Deo gr;ita et meritoria esse possent ; nihil ips?s justificatis ara-- 
plius deesse credendum est, quo minus plene illis quidem operibus,*, 
quae in Deo stint facta, divinse legi pro liujus vitae statu satisfecisse, 
et vitam seternain suo etiam tempore, si tamen in gratia decesserint, . 
consequendam, vere promeruisse censeantur: cum Christus, Salvator 
noster, dicat : Si quis biberit ex aqua quam ego dabo ei, non sitiet 
in ffiternum, sed fiet in eo fons aquae salientis in vitam seternam. 
Ita neque propria nostra justitia, taraquam ex nobis propria statuitur : 
neque i^Tnoratur, aut repudiatur justitia Dei. Q^uae enim justitia 
nostra dicitur, quia per earn nobis inhaerentem justiiicamur ; ilia 
eadem Dei est, quia a Deo nobis infunditur per Christi meritum. 
Neque vero illucf omittendum est, quod licet bonis operibus in sacris 
Litteiis usque adeo tribuatur, ut etiam qui uni ex minimis suis po- 
tum aqus frigidse dederit, promittat Christus eum non esse sua 
mercede cariturum: et Apostolus testetur, id quod in praesenti est 
momentaneum, et leve tribulationis nostrae, supra modum in subli- 
mitate seternum gloriae pondus operari in nobis : absit tamen, ut 
Christianus homo in se ipso vel confidat vel glorietur, et non in Do- 
mino : cujus tanta est erga omncs homines bonitas, ut eorum velit 
esse merita, quae sunt ipsius dona. Et quia in multis offendimus 
omnes ; unusquisque sicut miscricordiam et bonitatem, itaseveritatem 
et judicium ante oculos habere debet, neque se ipsum aliquis, etiam 
si nihil sibi conscius fuerit, judicare ; quoniam omnis hominum vita^ 
non humane judicio examinanda et judicanda est, sed Dei : qui il- 
luminabit abscondita tenebrarum, et manifestabit consilia cordium : 
et tunc laus erit unicuiquc a Deo, qui, ut scriptum est, reddet uni-/ 
cuique secundum opera sua. '^ 

Post banc Catholicam de justificatione doctrinam. quam nisi quis- 
quefideliter fxrmiterque receperit, justificari non poterit, plaeuit sanctaa' 
Synodo hos Canones subjungcrc, ut omnes sciant, non solum quid • 
tcnere ct sequi, sed etiam quid vitare ct fugcre debeant. 



De Justificatione. 



Canon 1. Si quis dixerit, hominem suis operibus, qua3 vel per 
humanoj naturae vires, vel per legis doctrinam fiant, absque divina per 
Jesum Christum gratia posse justificari coram Deo; anathema sit. 

2. Si quis dixerit, ad hoc solCmi divinam gratiam per Christum 
Jesum dari, ut faciiius. homo juste vivere, ac vitam asternam pro- 



APPENDIX. 413 

liieteri possit ; quasi per liberum arbitrium sine gratia utrumque, sed 
tegre tamen et difficulter possit ; anathema sit. 

3. Si quis (lixerit, sine prasveniente Spiritus sancti inspiratione, 
atqiie ejus adjutorio, hominem credere, sperare, diligere, aut poeni- 
tere posse, sicut oportet, ut ei justificationis gratia conferatur; ana- 
thema sit. 

4. Si quis dixerit, Hberum hominis arbitrium a Deo motum, et ex- 
citatum, nihil cooperari assentiendo Deo excitant), atque vocanti, quo 
ad obtinendam justificationis gratiam se disponat, ac prsparet ; neque 
posse dissentire, si veUt, sed velut inanime quoddam nihil omnino 
agere, mereque passive se habere ; anathema sit. 

5. Si quis liberum hominis arbitrium post Adae peccatum amissum 
fet extinctum esse dixerit, aut rem esse de solo titulo, imo titulum 
sine re, figmentum denique a satana invectum in Ecclesiam ; ana- 
thema sit. 

6. Si quis dixerit, non esse in potestate hominis vias suas malas 
facere, sed mala opera, ita ut bona, Deum operari, non permissive 
solum, sed etiam propric, et per se; adeo, ut sit proprium ejus opus 
non minus proditio Judse, quam vocatio Pauli : anathema sit. 

7. Si quis dixerit, opera omnia, quae ante justificationem fiunt, 
quacumque ratione facta sint. vere esse peccata, vel odium Dei me- 
reri ; aut, quanto vehementius quis nititur se disponere ad gratiam, 
tanto eum gravius peccare ; anathema sit. 

8. Si quis dixerit, gehennae metum, per quern ad misericordiam 
Dei de peccatis dolendo confugimus, vel a peccando abstinemus, 
peccatum esse, aut peccatores pejores facere ; anathema sit. 

9. Si quis dixerit, sola fide impiumjustificari, ita ut intelligat nihil 
aliud requiri, quod ad justificationis gratiam consequendam coopere- 
tur, et nulla ex parte necesse esse eum suae voluntatis motu praepa- 
rari, atque disponi ; anathema sit. 

10. Si quis dixerit, homines sine Christi justitia, per quam nobis 
meruit, justificari, aut per earn ipsam formaliter justos esse ; ana- 
thema sit. 

11. Si quis dixerit, homines justificari vel sola imputatione jus- 
titiae Christi, vel sola peccatorum remissione, exclusa gratia, et cha- 
ritate, quae in cordibus eorum per Spiritum sanctum diffundatur, 
atque illis inhssreat; aut etiam gratiam, qua justificamur, esse tan- 
tum favorem Dei ; anathema sit. 

12. -Si quis dixerit, fidem justificantem nihil aliud esse quam fidu- 
ciam divinae misericordiae, peccata remittentis propter Christum ; vel 
eam fiduciam solam e^se, qua justificamur : anathema sit. 

13. Si quis dixerit, omni homini ad remissionem peccatorum asse- 
quendam necessarium esse, ut credat certo, et absque ulla haesita- 
tione proprifE infirmitatis et indispositionis peccata sibi esse remissa ; 
anathema sit. 

14. Si quis dixerit, hominem a peccatis absolvi, ac justificari ex 
eo, quod se absolvi ac justificari certo credat; aut neminem vere 
esse justificatum, nisi qui credat se esse justificatum, et hac sola fide 
absolutionem et justificationem perfici; anathema sit. 

15. Si quis dixerit, hominem renatum et justificatum teneri ex- 
fide ad credendum, se certo esse in numero praedestinatorum ; ana- 
thema sit. 

16. Si quis magnum illud usque in finem perseverantiffi donum se 

35* 



414 APPENDIX. 

certo habiturum, absoluta et infaliibili certitudine dixerit ; nisi hoc 
special! revelatione didiccrit; anathema sit. 

17. Si quis justificationisgratiam non nisi praedestinatis ad vitam 
contingere dixerit ; reliquos vero omr.es qui vocantur, vocari quidem, 
sed gratiam non accipere, utpote divina potestate praedestinatos ad 
malum ; anathema sit. 

18. Si quis dixerit, Dei praecepta homini etiam justificato, et sub 
gratia constituto, esse ad observandum impossibilia; anathema sit. 

19. Si quis dixerit, nihil praeceptum esse in Evangelic praeter 
fidem, csetera esse indilTerentia, neque praecepta, neque prohibita, 
sed libera ; aut decern praecepta nihil pertinere ad Christianos ; ana- 
thema sit. J 

20. Si quis hominemjustificatum, et quantumlibetperfectum, dix- 
erit non teneri ad observantiara mandatorum Dei, et Ecclesiae, sed 
tantum ad credendum ; quasi vero Evangelium sit nuda et absoluta 
promissio vitas aeternae, sine conditione observationis mandatorum ; 
anathema sit. - • 

21. Si quis dixerit, Christum Jesum a Deo hominibus datum fuisse 
ut redemptorem, cui fidant ; non etiam ut legislatorem, cui cbediant \ 
anathma sit. 

22. Si quis dixerit, justifies tum, vel sine speciali auxilio Dei, in 
accepta j ustitia perseverare posse, vel cum eo non posse ; anathema 
sit. 

23. Si quis hominem semel justificatum dixerit amplius peccare 
non posse, neque gratiam amittere, atque ideo eum qui labitur, et 
peccat, numquam vere fuisse justificatum ; aut contra, posse in tota 
vita peccata omnia, etiam venialia, vitare, nisi ex speciali Dei pri- 
vilegio, quemadmodum de beata Yirgine tenet Ecclesia; anathema 
sit. 

24. Si quis dixerit, justitiam acceptam non conservari, atque etiam 
augeri coram Deo per bona opera ; sed opera ipsa fructus solum- 
modo et signa esse justificationis adeptae, non autemipsius augendaa 
causam ; anathema sit. 

25 Si quis in quolibet bono opere justum saltern venialiter pec- 
care dixerit, aut, quod intolerabilius est, mortaliter; atque ided 
poenas aeternas mereri; tantumque obid non damnari, quia Deusea 
opera non imputet ad damnationem ; anathema sit. 

26. Si quis dixerit, justos non debere pro bonis operibus, quae in 
Deo fuerint facta, exspectare et sperare aeternam retributionem a 
Deo per ejus misericordiam, et Jesu Christi meritum, si bene agendo, 
et divina mandata custodiendo usque in finem perscveraverint ; ana- 
thema sit. 

27. Si quis dixerit, nullum esse mortale peccatum, nisi infideli- 
tatis, aut nuUo alio, quantumvis gravi et enormi, praeterquam ihfide- 
litatis peccato, semcl acceptam gratiam amitti ; anathema sit. 

28. Si quis dixerit, amissa per peccatum gratia simul et fidem 
semper arnitti ; aut fidem, quae remanet, non esse veram fidem, licet 
non sit viva; aut eum, qui fidem sine charitate habet, non esse 
Christian um ; anathema sit. 

29. Si quis dixerit, eum, qui post Baptismum lapsus est, non 
posse per Dei gratiam resurgerc, aut posse quidem, sed sola fide 
amissam justitiam recuperare sine Sacramento Pcenitentiae, prout 
sancta Romana, et universalis Ecclesia, a Christo Domino, et ejus 



APPENDIX. 415 

Apostolis edoctaj hiic usque professa est, scrvavit, et docuit : ana- 
thema sit. 

30. Si quis post acceptam justificationis gratiam, cuilibet pecca- 
tori pcenitenti ita culpam remitti, ct reatuin ceternse pcenae deleri 
dixerit, ut nullus remaneat reatus poena? temporalis exsolvendas vel 
in hoc scculo, vel in futuro in Purgatorio, antcquam ad regna coelo-' 
rum aditus patere possit ; anathema sit. 

31. Si quis dixerit, justificatura pcccare, duin intuitu asternas mer- 
ccdis bene operatur ; anathema sit. 

32. Si quis dixerit, hominis justificati bona opera ita esse ddrta 
Dei, ut non sint ctiam bona ipsius justificati rnerita ; aut, ipsum 
justiiicatum bonis operibus, qua? ab co per Dei gratiam, et Jesu 
Christi meritum, cujus vivum membrum est, fiunt, non vere mereri 
augmcntiim gratite, vitam arternam, ct ipsius vitae retcrnaB, si tamen 
in gratia dece^serit, consecutioncm, atque etiam glorise augmentum; 
anathema sit. 

33. Si quis dixerit, per hanc doctrinam Catholicam de justifiea- 
tione, a sancta Synpdo hoc praesenti decreto expressam, aliqua ex 
parte gloriae Dei, vel meritis Jesu Christi Domini nostri, derogari, et 
non potius veritatem fidei nostrse, Dei denique ac Christi Jesu glo- 
riam illustrari ; anathema sit. 

SESSIO SEPTIxM.A, CELEBRATA DIE III. MEN^SIS MARTII MDXLVII. 

Decretum de Sacramentis. Procemium. 

Ad consummationem salutaris de justificatione doctrinse, quae in 
praecedenti proxima Sessione uno omnium Pat rum consensu promul- 
gata fuit ; consentaneum visum est de sanctissimis Ecclesiae Sacra- 
mentis agere, per quae omnis vera justitia vel incipit, vel coepta au- 
getur, vel amissa reparatur. Propterea sacro-sancta cscumenica et 
generalis Tridentina Synodus, in Spiritu sancto legitime congregate, 
prsesidentibus in ea eisdem Apostolicffl Sedis Legatis, ad errores 
eliminandos, et extirpandas hagreses, quae circa sanctissima ipsa Sa- 
cramenta hac nostra tempestate, tum de damnatis dim a Patribus 
nostris haeresibus suscitatas, turn etiam de novo adinventae sunt, quae 
Catholicas Ecclesiae puritati, et animarum saluti magnopere officiunt, 
sanctarum Scripturarum doctrinae, Apostolicis traditionibus, atque 
aliorum Conciliorum et Patrum consensui inhaerendo, hos praesentes 
canones statuendos, et decernendos censuit ; reliquos, qui supersunt 
ad coepti operis perfectionera, deinceps, divino Spiritu adjuvante, 
editura, 

De Sacramentis in Genere. 

Canon 1. Si quis dixerit, Sacramenta novae legis non fuisse omnia 
a Jesu Christo, Domino nostro, instituta ; aut esse plura vel pau- 
ciora quam septem, videhcet, Baptismum, Confirmationem, Eucha- 
ristiam, Pcenitentiam, Extremam Unctionem, Ordinem, et Matrimo- 
nium; aut etiam aliquod horum septem non esse vere et proprie 
Sacramentum ; anathema sit. 

2. Si quis dixerit, ea ipsa novae legis Sacramenta a Sacramentis 
antiquae legis non differre, nisi quia caBremoniae sunt aliae, et alii 
ritus externi ; anathema sit. 



416 APPENBIX. 

3. Si quis dixerit, haec septem Sacramenta ita esse inter sc pariiftV 
ut nulla ratione aliud sit alio dignius ; anathema sit. 

4. Si quis dixerit, Sacramenta novae legis non esse ad saliltem 
necessaria, sed superflua ; et sine eis, aut eorum vote per solam fidem 
homines a Deo gratiam justificationis adipisci ; licet omnia singulis 
necessaria non sint ; anthema sit. 

5. Si quis dixerit, haec Sacramenta propter solam fidem nutriendam^ 
instituta fuisse ; anathema sit. 

6. Si quis dixerit, Sacramenta novae legis non continere gratiam, 
quam significant, aut gratiam ipsam non ponentibus, obicem non 
conferre, quasi signa tantum externa sint acceptae per fidem gratiae 
vfil justitiae, et notae quaedam Christianse professionis, quibus apud 
homines discernuntur fideles ab infidelibus ; anathema sit. 

7. Si quis dixerit, non dari gratiam per hujusmodi Sacramenta 
semper, et omnibus, quantum est ex parte Dei, etiam si rite ea sus^ 
cipiant, sed aliquando, et aliquibus ; anathema sit. 

8. Si quis dixerit, per ipsa novae legis Sacramenta ex opere ope- 
rato non conferri gratiam, sed solam fidem divinae promissionis ad 
gratiam consequendam sufficere ; anathema sit. 

9. Si quis dixerit, in tribus Sacramentis, Baptismo scilicet, Con- 
firmatione, et Ordine, non imprimi characterem in anima, hoc est, 
signum quoddam spiritale, et indelebile, unde ea iterari non possunt ; 
anathema sit. 

10. Si quis dixerit, Christianos omnes in verbo, et omnibus Sa- 
cramentis administrandos habere potestatem ; anathema sit. 

11. Si quis dixerit, in ministris, dum Sacramenta conficiunt, et 
conferunt, non requiri intentionem saltem faciendi quod facit Eccle- 
sia ; anathema sit. 

12. Si quis dixerit, ministrum in peccato mortali existentem, moda 
omnia essentialia, quae ad Sacramentum conficiendum, conferen- 
dum pertinent, servaverit, non conficere, aut conferre Sacramentum j 
anathema sit. 

13. Si quis dixerit, receptos et approbates Ecclesiae Catholicae 
ritus, in solemni Sacramentorum administratione adhiberi consuetos, 
aut contemni, aut sine peccato a ministris pro libito omitti, aut in 
novos alios per quemcumque Ecclesiarum Pastorem mutari posse ; 
anathema sit. 

De Baptismo. 

Canon I. Si quis dixerit, Baptisnmm Joannis habuisse eamdem 
vun cum Baptismo Christi ; anathema sit. 

2. Si quis dixerit, aquam veram et naturalem non esse de neces- 
sitate Baptismi, atque ideo verba ilia Domini nostri Jesu Christi : 
Nisi quis renatus fuerit ex aqua et Spiritu sancto, ad metaphoram 
aliquam detorserit ; anathema sit. 

3. Si quis dixerit, in Ecclesia Romana, quae omnium ecclesiarum 
mater est, et magistra, non esse veram de Baptismi Sacramento doc- 
trinam ; anathema sit. 

4- Si quis dixerit, Baptismum, qui etiam datur ab haereticis in 
nomine Patris, et Filii, et Spiritus sancti, cum intentione faciendi 
quod facit Ecclesia, non esse verum Baptisraum ; anathema sit. 



APPENDIX. 417 

5. Si quis dixerit, Baptismum liberum esse, hoc est, non ncccs- 
sarium ad saliitem; anathcraa sit. 

6. Si quis dixerit, baptizatum non posse, etiam si velit, gratiam 
amittere, quantumcumqiie peccet, nisi ncAit credere ; anathema sit. 

7. Si quis dixcrit, baptizatos per Baptismum ipsum, sohus tan- 
tum fidei debitores lieri, non autem universe legis Christi servandas; 
anathema sit. 

8. Si quis dixerit, baptizatos liberos esse ab omnibus sanctae Ec- 
clesise praeceptis, quce vei scripta vel tradita sunt, ita ut ea observaro 
non teneantur, nisi sc sua sponte illis submittere voluerint; ana- 
thema sit. 

9. Si quis dixcrit, ita revocandcs esse homines ad Baptismi sus- 
cepti memoriam, ut vota cnniia, quf? post Baptismum fiunt, vi pro- 
missionis in Baptismo ipso jam factce, irrita esse intelligant, quasi 
per ca, et fidei, quam professi sunt, dctrahatur, et ipsi Baptismo ; 
anathema sit. 

10. Si quis dixerit, peccata omnis, qus post Baplismum fiunt, 
sola recordatione, et fide suscepti Baptismi vel dimitti, vel venialia, 
fieri ; anathema sit. 

11. Si quis dixerit, verum, et rite collatum Baptismum iterandum 
esse illij qui apud iufideles fidem Christi negaverit, cum ad poeniten- 
tiam convertitur ; anathema sit. 

12. Si quis dixerit, neminem esse baptizandum, nisi ea a:tate, qua 
Christus baptizatus est, vel in ipso mortis articulo; anathema sit. 

13. Si quis dixerit, parvulos, eo quod actum credcndi non habent, 
suscepto Baptismo inter fideles computandos non esse, ac propterea, 
cum ad annos discrclionis pervenirent, esse rebaptizandcs ; aut praes- 
tare omitti eorum Baptisma, quam eos non actu proprio credentes 
baptizari in sola fide Ecclesise ; anathema sit. 

14. Si quis dixerit, hujusmodi parvulos baptizatos, ciim adoleve- 
rint, interrogandos esse, an ratum habere velint, quod patrini eorum 
nomine, dum baptizarentur, polliciti sunt ; et ubi se nolle rcsponde- 
rint, suo esse arbitrio rclinquendcs, nee alia interim poena ad Chris- 
tianam vitam cogendos, nisi ut ab Eucharistiag aliorumque Sacra- 
mentorum perceptione arceantur, donee rcsipiscant ; anathema sit. 

De CoxriRMATIOXE. 

Canon 1. Si quis dixerit,. Cpnfirmatibnem baptizatorum otiosairi 
cffiremoniam esse, et non potius verum et proprium Sacramentiim ; 
aut olim nihil aliud fuisse, quam catechesira quamdam, qua adoles- 
centijs proximi fidpi^uffi rationem coram, Ecclesia, exponebant^.j^an^;- 
thoma sit. . " ' .', ' '^^ 

; 2. Si quis dixerit, injurios esse Spiritui sancta eos qui sacro Cdu- 
firmationis chrismati virtu tern ahquam tribuunt ; anathema sit. '' ^ 

.; 3. Si quis dixerit, sanctee Confirmationis ordinarium ministrum 
non esse solum Episcopum, sed quern vis simplicem sacerdotem ; ana- 
thema sit. 

SESSIO iljl, aUJE EST T^^RTIA SUB JULIO III, PONT. MAX. CELEERATA 
^ • ' ^ " ,. DIE XI. OCTOBR. MDLI. 

Decretum de sanctissimo Eucharist is Sacramento. 
SacrO'Sancta a3cumenica et generalis Tridentina Synodus, in Spi- 



41 B APPENDIX. 

ritu sancto legitime congregata, praesidentibus in ea eisdem saiiclm 
"Sedis Apostolicse Legato, et Nuntiis, etsi in eum finem, non absque 
peculiari Spiritus sancti ductu et gubernatione convenerit, ut veram 
et antiqaana de fide et Sacramentis 'doctrinam exponeret, et ut hasra' 
sibus ommbus, et aliis gravissimis incommodis, quibis Dei Ecclesia 
misere nunc exagitatur, et in mulias et varias partes scinditur, re- 
medium aft'erret ; hoc prcesertim jam inde a principio in votis habuit, 
ut stirpitiis convelleret zizania execrabilium errorum et schismatum 
<juaB inimicus homo his nostris calamitosis temporibus in doctrina 
fidei, usu et cultu sacro-sanctse Eucharistiae superseminavit ; quam 
alioqui Salvator iioster in Ecclesia sua tamquam symbolum reliquit 
ejus unitatis et charitatis, qua Christianos omnes inter seconjunctos 
et copulates esse voluit Itaque eadem sacra-sanctaSynodus sanam 
et sinceram illam de venerabili hoc et divino Eucharistise Sacramento' 
"doctrinam tradens, quam semper Cathclica Ecclesia, ab ipso Jesi 
Ohristo Domino nostro, et ejus Apostolus erudita, atque a. Sj^iritu" 
fiancto, illi omnem veritatem in dies suggerente, edocta, retinuit, el 
ad finem usque seculi conservabit ; omnibus Christi fidelibus inter^ 
dicit, ne posthac de sanctissima Eucharistia aliter credere, doceri 
aut prcedicare audeant, quam ut est hoe praesenti decreto explicatui 
atque dsefinitum. 

Caput I. De reali prcesenUa Domini nostri Jesu Christi in Sanctis- 
simo EucharisticB Sacramento. 

Principio docet sancta Synodus, et apeite ac simpliciter profitetur; 
in almo sa«ct«) Eucharistiae Sacramento, post panis et vini conse- 
crationem, Dominum nostrum Jesum Christum, verum Deum atque- 
liominem, vere, realiter, ae substantialiter sub specie illarum rerum 
«ensibilium contineri. Nee enim haec inter se pugnant, ut ipse Sal- 
vator noster semper ad dexteram Patris in cceUs assideat, juxta mo-- 
<3um existendi naturalem ; et ut multis nihilorainus aliis in loci* 
sacramentaliter praesens sua substantia nobis adsit, ea existendi ra- 
tione quam etsi verbis exprimere vix possumus, possibilem tamen: 
esse DeOj cogitatione per fidem illustrata, assequi possumus, et con- 
stantissime credere debemus : ita enim majores nostri omnes, quot- 
quot in vera Christi Ecclesia fuerunt, qui de san<;tissimo hoc Sacra- 
mento disseruerunt, apertissime professi sunt, hoc tam admirabile 
Sacramentum in ultima cosna Redemptorem nostrum instituisse, 
cum post panis vinique benedictionem, se suum ipsiu3 corpus illis 
praebere, ac suum sanguinem, disertis ac perspiciiis verbis testatua*. 
est : qua) verba a Sanctis Evangelistis commemorata, et a divo Paulty 
postea repetita, cum propriam illam et apertissimam significationeni 
j)rffi se ferant, secundum quam a Patribus intellecta sunt ; indignis- 
simum sane flagitium est, ea a quibusdam contentiosis et pravis homi-. 
nibus ad fictitios et imaginarios tropos, quibus Veritas carnis et san- 
guinis Christi negatur, contra universum Ecclesiae sensum detorqueriv* 
^qujBD tamquam columna et firmamentum veritatis, haec ab impiis ho- 
minibus excogitata commenta, velut satanica, detestata est, grata 
«emper et memore animo prflestantissimum hoc Christi beneficiuia. 
a^^noscens. 



ArPEKDIX. 419 

Caput IT. De ratione institutionis sanctissimi hujus Sacramentt, 

Ergo Salvator noster, discessums ex hoc miindo ad Patrem, Sa- 
cramentum hoc instituit, in quo divitias divini sui erga homines 
amoris velut effutdit, menvoriam facrens mirabihum suortrnif ; et in 
illius surnptione colere nos sui memoriam praBcepit, suamque annun- 
tiare mortem, donee ipse ad judicandum m^undum veniat.. Sumi 
autem voluit Sacramcntum hoc, tamquam spirrtualem animarum ci- 
bum, quo alantur et confortentur viventes vita rllhfs qui dixit r Ctui 
mandacat me, et ipse vivet propter me : et tamquam antrdotum, quo 
liberemur a culpis quotidianis, et a peccatis mortalibus prseservemur. 
Pignus pra3terea id esse voluit futurs& nostra? gloria?, et perpetuee? 
feUcitatis : adeoque symbolum unius illius corporis, cujus ipse caput 
existit, cuique nos, tamquam membra, arctissima fidei, spei et chari- 
tatis connexione adstrictos esse voluit, ut id ipsum omnes diceremus, 
nee essent in nobis schismata. 

Caput III. De excellejitta sanciissvmcB Eucharisticc super reliqua 

Sacramenta, 

Commune hoc quidem est sanctissimaB EucharistisD cam caeteris 
Sacramentis, symbol um esse rei sacrae, et invisibilis gratioe formam 
visibilem : verum illud in ea excellens et singulare reperitur, quod 
reliqua Sacramenta tunc primumsanctificandi vim habent, cum quis 
illis utitur, at in Eucharistia ipse sanctitatis auctor ante usum est : 
nondum enim Eucharistiam de manu Domini Apostoli susceperant, 
cum vere tamen ipse affirmaret corpus suum esse quod praebebat. 
Et semper haec fides in EcclesiaDei fuit, statim post con secrationem 
verum Domini nostri corpus, verumque ejus sanguinem sub panisct 
vini specie una cum ipsius anima et divinitate existere ; sed corpus 
quidem sub specie panis et sanguinem sub vini specie, ex vi verbo- 
rum ; ipsum autem corpus sub specie vini, et sanguinem sub specie 
panis, animamque sub utraque, vi naturalis illius connexionisetcon- 
comitantiae, qua partes Christi Domini, qui jam ex mortuis resur- 
rexit, non amplius moriturus, inter se copulantur. Divinitatem porro 
propter admirabilem illam ejus cum corpore et anima hypostaticam 
unionem. CLuapropter verissimum est tantumdem sub alterutra spe- 
cie, atque sub utraque contineri ; totus enim et integer Christus sub 
panis specie, et sub quavis ipsius speciei parte, totus item sub vini 
specie, et sub ejus partibus existit. 

Caput IV. De Transuhstantiatione. 

Gtuoniam autem Christus redemptor noster, corpus suum id, quod 
sub specie panis offerebat, vere esse dixit : ideo persuasum semper 
in Ecclesia Dei fuit, idque nunc denud sancta hsec Sy nodus declarat, 
per consecrationem panis et vini conversionem fieri totius substantiae 
panis in substantiam corporis Christi Domini nostri, et totius sub- 
stantiae vini in substantiam sanguinis ejus; quae conversio conveni- 
enter et proprie a sancta Catholica Ecclesia Transubstantiatio est 
appellata. 



420 APPENDIX. 

Caput V. De cuUu el veiieraUone huic sanctissimo Sacramento ex* 

hihenda, 

Nullus itaque dubitandi locus rclinquitur, quin omnes Christi 
jfldeles, pro more in Catholica Ecclesia semper recepto, latrise cultum, 
qui veto Deo debetur, huic sanctissimo Sacramento in veneratione 
exhibeant ; neque eaim ideo minus est adorandum, quod fuerit a 
Ghristo Domino, ut sumatur, institutum. JNam iilum eumdcm 
Deum proesentera in eo adcssc credimus, quem Pater ssternus intro- 
ducens in orbem terrarum, dicit : Et adorent cum omnes Angeli 
Dei; quem Magi procidentes adoraverunt; quem denique in GalilsBa 
a]) Apostolis adoratum fuisse, Scriptura testatur. Declarat proeterea 
sancta Synodus, pie ct religiose admodum in Dei Ecclesiam induc- 
tum fuisse hunc morera, ut singulis annis peculiari quodam et festo 
die praecelsum hoc et vcnerabile Sacramentum singulari veneratione 
ac solemnitate celebraretur, utque in processionibus reverenter et 
honorifice illud per vias et loca publica circumferetur. ^quissi- 
mum est enim sacros aliquos statutes esse dies, cnm Christiani 
omnes singulari acrara quadam significatione gratos et mcmores tes- 
tentur animos ergo communera Dominum et Redcmptorem pro tarn 
ineffabili et plane diviuo beneficio, quo mortis ejus victoria et tri- 
umphus reprsesentatur; atque sic quidem oportuit victricem veritatem 
de mendacio et heeresi triumphum agere, ut ejus adversarii in con- 
spectu tanti splendoris, et in tanta universse EcclcsisB Isetitia positi, 
vel debilitati et fracti tabescant, vel pudore aiTecti et confusi ali- ! 
quando resipiscant. j 

i 

Caput VL De asservando sacrce EiicharisticB Sacramento^ et ad lit' I 

firmos defer endo. I 

Consuetudoasservandi in sacrario sanctam Eucharistiam aded an- 
tiqua est, ut earn seculum etiam Nicaeni Concilii agnoverit. Porrd 
det'erri ipsam sacram Eucharistiam ad infirmos, et hunc usum dili- 
genter in Ecclesiis conservari, prajterquam quod cum summa aequi- 
tate et rationc conjunctum est, turn multis in Conciliis praeceptum 
invenitur, et vetustissimo Catholicee Ecclesige more est observatum. 
Cluare sancta haec Synodus retinendum omnino salutarem hunc et 
necessarium morem statuit. 

Caput VII. De prceparatione quce adhibenda est, ut digne quis sa* 
cram, Eucharistiam percipiat. 

Si non decet ad sacras uUas functiones quempiam accedere, nisi 
sancte ; certe quo magis sanctitas et divinitas ca3lestis hujus Sacra- 
menti viro Christiano comperta est, eo diligentius cavere ille debet 
ne absque magna reverentia et sanctitate ad id percipiendum acce- 
dat, proBsertim cum ilia plena formidinis verba apud Apostolum 
legamus: Glui manducat et bibit indigne, judicium sibi mandu- 
cat et bibit, non dijudicans corpus Domini. Gtuare communicare 
volenti revocandum est in memoriamcjus praeceptum : Probetseipsura 
homo. Ecclesiastica autem consuetudo declarat, cam probationem 
necessariam esse, ut nulkis sibi conscius poccati, mortalis quan- 
tumvis sibi contritus videatur, absque praemissa Sacramentali con- 



APPENDIX. 421 

fessione ad sacram Encharistiam accedere debeat. Quod a Chris- 
tianis omnibus, etiam ab ii^ sacerdotibus, quibus ex officio incubu- 
erit celebrare, haec sancta Sjnodiis perpetuo servandumesse decre- 
vit, modo uon desit illis copia confessoris; quod si, necessitate 
urgente, sacerdos absque prsevia confessione celebraverit, quam- 
primum coniiteatur. 

Caput VIII. De usu admirabilis kujus Sacramenti. 

Quoad usum autem recte et sapienter Patres nostri tres rationes 
hoc sanctum Sacramentum accipiendi distinxerunt. Quosdam 
enira docueruntsacramentaliter dumtaxat id sumere, ut peccatores : 
alios tantum spirituaiiter, ilios nimirum, qui voto propositum ilium 
ccslestem panem edentes, fide viva, qus per dilectionem operatur, 
fructum ejus et utilitatem sentiunt: tertios porro sacramentaliter si- 
mul et spiritualiter ; hi autem sunt qui ita se prius probant et instru- 
unt, ut vestem nuptialem induti ad divinamhanc mensam accedant. 
In sacramentali autem sumptione semper in Ecclesia Dei mos fuit, 
Ut laici a sacerdotibus communionem acciperent; sacerdotes autemi 
celebrahtes seipsos communicarent : qui mos, tamquam ex traditione 
Apostolica descendens, jure ac merito retineri debet. Demum vero 
paterno afFectuadmonet sancta Synodus, hortatur, rogat, et obsecrat 
per viscera misericordiss Dei nostri, ut omnes et singuli, qui Chris- 
tiano nomine censentur, in hoc unitatis signo, in hoc vinculo chari- 
tatis, in hoc concordiae symbolo jam tandem aliquando conveniant 
et concordent, memoresque tantse majestatis, et tarn eximii amoris 
Jesu Christi Domini nostri, qui dilectam animam suam in nostras 
salutis pretium, et carnem suam .nobis dedit ad manducandum : hsc 
sacra mysteria corporis et sanguinis ejus ea fidei eonstantia et fir- 
mitate, ea animi devotione, ac pietate et cultu credant, et veneren- 
tur, ut panem ilium supersubstantialem frequenter suscipere pos- 
sint, et is vere eis sit anims vita et perpetua sanitas mentis : cujus 
vigore eonfortati, ex hujus miseroe peregrinationis itinere ad coe- 
lestem pa'riam pervenire valeant, eumdem panem Angelorum, 
quem modo sub sacris velaminibus edunt, absque nllo velamine 
manducaturi. 

Quoniam autem non est satis veritatem dicere, nisi detegantur et 
refellantur errores, placuit sanctce Synodo hos Canones subjungere^ 
ut omnes, jam agnit^ Catholica doctrina, intelligant quoque, quaa 
illis hsereses caveri vitarique debeant. 

De SacrO'Sancto EucharisticB Sacramento. 

Canon 1. Si quis negaverit, in sanctissimae Eucharistiae Sacra- 
mento contineri vere, realiter et substantialiter corpus et sanguinem 
una cum anima et divinitate Domini nostri Jesu Christi, acproinde 
totum Christum: sed dixerit tantummodo essoin eo ut in signo, vel 
figura, aut virtute ; anathema sit. 

2. Si quis dixerit, in sacro-sancto Eucharistis Sacramento rema- 
nere substantiam panis et vini una cum corpore et sanguine Domini 
nostri Jesu Christi, negaveritque mirabilem illam et singularem con- 
versionem totius substantiaB panis in corpus, ettotius substantiae vini 
in sanguinem, manentibus dumtaxat speciebus panis et vini ; quam 

§6 



422 APPENDIX. 

quidem conversionem Catholica Ecclesia aptissim^ Transubstau- 
tiationemappellat; anathema sit. . 

3. Si quis negaverit, in veiierabili Sajiramento Eucharistiae sub 
unaquaque specie, et sub singulis cujusque speciei{)artibus, separa- 
tione facta, totum Christum conlineri; anathema sit. 

4. Si quis dixerit, peracta consscratione, in admirabili Eucharis- 
tiae Sacramento non esse corpus et sanguinem Domini nostri Jesu 
Christi, sed tantum in usu, dum sumitur, non autem ante velpost, et 
in hostiis seu particulis consecratis, quae post communionem reser- 
vantur, vel supersunt, non remanere verum corpus Domini ; ana- 
thema sit. 

5. Si quis dixerit, vel praecipuum fructum sanctissimae Eucharis- 
tise esse remissionem peccatorum, vel ex ea non alios efFectus pro- 
venire; anatheiiia sit. 

6. Si quis dixerit, in sancto Eucharistiae Sacramento Christum 
unigenitum Dei Filium non esse cultu latriae, etiam externo, ado- 
randum ; atque ideo nee festiva peculiari celebritate venerandum, 
neque in processiouibus, secundum laudabilem et universalem Ec- 
clesiae sanct'ceritumetconsuetudinem,solemniter circumgestandum, 
vel non publice, ut adoretur, populo proponendum, et ejus adorato- 
res esse idololatras ; anathema sit. 

7. Si quis dixerit, non licere sacram Eucharistiam, in sacrario re- 
servari, sed statim post consecrationem adstantibus necessario dis- 
tribuendam, aut non licere, ut ilia ad infirmos honorifice deferatur ; 
anathema sit. 

8. Si quis dixerit, Christum in Eucharistia exhibitum, spirituali- 
ter tantum manducari, et non etiam sacramentaliter ac realiter; ana- 
thema sit. 

9. Si quis negaverit, omnes et singulos Christi fideles utriusque 
sexiis, cum ad annos discretionis pervenerint, teneri singulis annis, 
saltem in Paschate, ad communicandum, juxta pratceptum sanctac 
matris Ecclesiai ; anathema sit. 

10. Si quis dixerit, non licere sacerdoti celebranti, seipsum com- 
municare ; anathema sit. 

1 1. Si quis dixerit, solam fidem esse sufficientem praeparationem ad 
sumendum sanctissimae Eucharistiae Sacramentum ; anathema sit, 
Et, ne tantum Sacramentum indigne, atque ideo in mortem et con- 
demnationem sumatur, statuit atque declarat ipsa sancta Synodus^ 
illisquosconscientia peccati mortalisgravat, quantumcumque etiam 
se contritos existiment, habita copid Confessoris, necessario prae- 
mittendam esse Confessionem Sacramcntalem. Si quis autem 
contrarium docere, praedicare, vel pertinaciter asserere, seu etiam 
publice disputando, defendere praesumpserit, eo ipso excommunica- 
tus existat. 



SESSIO XIV. QUJE EST QUARTA SUB JULIO III. PONT. MAX. CELEBRATA. 
DIE XXV. NOVEMBRIS, MDLI. 

Doctrina de sanctissimis Poznitentice et ExtrenKB-Unctionis Sacra- 

mentis. 
Sacro-sancta oecumenica et generalis Tridentina Synodus in Spi- 
ritu sancto legitime congregata, praesidentibus in ea eisdem sanctse 
Sedis Apostolicae Legato et Nuntiis, quamvis in decreto de Justifi- 



APPENDIX. 423 

Catione multus fuerit de Poenitentise Sacramento, propter locorum 
cognationem, necessaria quadam ratione sermo interpositus : tanta 
nihilominus circa illud nostra hac setate diversorum errorum est 
multiludo, ut non parum publicse utilitatis retulerit, de eo exactio- 
rem et pleniorem definitionem tradidisse, in qua, demonstratis et 
convulsis, Spiritus sancti praesidio, universis erroribus, Catholica 
Veritas pe'rspicua et illustris fieret, quam nunc sancta hsec Synodus 
Christianis omnibus perpetuo servandam proponit. 

Caput I. De necessitate et insiiiutione Sacramenti PcenitenticB, 

Si ea in regeneratis omnibus gratitudo ergo Deum esset, ut justi- 
liam, in Baptismo, ipsius beneficio et gratia, susceptam, constanter 
tuerentur, non fuisset opus, aliud ab ipso Baptismo Sacramentum 
ad peccatorum remissionem esse institutum. Quoniam autera Deus, 
dives in misericordia, cognovit figmentum nostrum, illis etiam ^itas 
remedium contulit, qui sese postea rn peccatiservitutem etdaBmonis 
potestatem tradidissent, Sacramentum videlicit Pcenitentise ; quo 

. lapsis post Baptismum, beneficium mortis Cbristi applicatur. Fuit 
quidem Poenitentia universis hominibus, qui se mortali aliquo pec- 
cato inquinassent, quovis tempore ad gratiam et justitiam assequan- 
dam necessaria, illis etiam, qui Baptismi Sacramento ablui petivis- 
sent, ut, perversitate abjecta et emendata, tantam Dei ofFensionem 
cum peccati odio et pio animi dolore detestarentur. Unde Pro- 

' pheta ait: Convertimini et agite poenitentiam ab omnibus iniquita- 
libus vestris : et non erit vobis in ruinara iniquitas. Dominus etiam 
dixit : Nisi poenitentiam egeritis, omnes similiter peribitis. Et prin- 
ceps Apostolorum Petrus peccatoribus Baptismo initiandis poBni- 
tentiam comendans,dicebat ; Poenitentiam|agite, et baptizetur unus- 
quisque vestrOm. Porro nee ante advenlum Christi Poenitentia 
erat Sacramentum, nee est post adventum illius cuiquam ante Bap- 
tismum. Dominus autem Sacramentum Pcenitentiae tunc praeciptie 
instituit, cum a mortuis excitatus, insufflavit in discipulos suos, di- 
cens; Accipile Spiritura sanctum : quorum remiseritis peccata, re- 
mittuntur eis, et quorum retinueritis, retenta sunt. Q,uo tam insigni 
facto, et verbis tam prspicuis. protestatem remittendi et retinendi 
peccata, ad reconciliandos -fideles, post Baptismum lapses, Aposto- 
lis et eorum legitimis successoribus fuisse communicatum, univer- 
sorum Patrum consensus semper intellexit. Et Novatianos, remit- 
tendi potestatem olim pertinaciter negantes, magna ratione Eccle- 
sia Catholica tanquam hsereticos explosit, atque condemnavit. 
Quare verissimum hunc illorum verborum Domini sensum sancta 
hoec Synodus probans, et recipiens, damnat eorum commentitias 
interpretationes, qui verba ilia ad potestatem prsedicandi verbum 
Dei, et Christi Evangelium annuntiandi, contra hujusmodi Sacra- 
menti institutionem falso detorquent. 

Caput II. De differentia Sacrainenti Pxnitentia, et Baptismi. 

CaBterum hoc Sacramentum multis rationibus a Baptismo differe 
dignoscitur. Nam praeterquam quod materia et forma, quibus Sa- 
cramenti essentia perficitur, longissime dissidet : constat eerie, Bap- 
tismi ministrum judicem esse non oportere, cum Ecclesia in neminem 
judicium exerceat,qui non prius in ipsam per Baptismi januam fuerit 



424 APPENDIX. 

mgressus. Quid enimmihi, inqiiit Apostolus, de iisqui forissu-nt, 
judicare ? Secu3 est de domesticisfidei, quos Christus Dominus, la- 
vacro Baptismi s.ui corporis membra semel effecit. Nam hos, si se 
postea crimine aliquo contamiiiaverint, non jam repetito Baptismo 
ablui, cum id in Ecclesia Catholica nulla ratione liceat, sed ante hoc, 
tribunal, tamqaam reos, sisti voluit: ut per sacerdotum sententiara 
non semel, sed quoties ab admissis peccatis ad ipsum poenitentes, 
confugerent, possent liberari. Alius est prsetere^ Baptismi, et 
alius- Poenilentise fructus. Per Baptismum enim Christum in- 
duentes, nova prorsus in illo efficimur creatura, plenam et inte- 
gram peccatorum omnium remissionem consequentes : ad quani 
tamen novitatem et integritatem per Sacramentum Posnitentice, 
sine magnis nostris fletibus et laboribus, divina id exigente justi- 
tid, per^enire nequaquam possumus: ut merito Pcenitentia labo- 
Tiosus qaidara Baptismus a Sanctis Patribus dictus fuerit. Est 
autem hoe Saci*amentum Poenitentise lapsis post Baptismum ad sa- 
luteni necessarium, utnondum regeneratis ipse Baptismus. 

Caput III. Departibus etfructuhujus Sacramenti. 

Docet prsBterea sancta Synodus, Sacramenti PoenitentisB for- 
miam, in qua prsecipue ipsius vissita est, in illis ministri verbis po- 
sitam esse : Ego te absolve, etc. quibus q^uidem de Ecclesioe sanctas 
more preces quiedam laudabiliter adjunguntur: ad ipsius tamen 
fbrmse essentiam nequaquam spectant, neque ad ipsius Sacramenti 
administrationem sunt necessarias. Sunt autem quasi materia hu- 
jus Sacramenti ipsius pcenitentis actus, nempe Contritio, Confes- 
sio, et Satisfactio. Q.ui quatenus in poenitente ad integritatem Sa- 
cramenti, ad plenamque et perfectam peccatorum remissionem ex 
Dei institutione requiruntur, hac ratione Poenitentice partes dicun- 
tur. Sane vero res et eiFectus hujus Sacramenti, quantum ad ejus 
Tim et efficaciam pertiaet,reconciliatio est cum Deo, quam inter- 
dum- in viris piis, et cum devotione hoc Sacramentum percipienti- 
fous, conscientiae pax ac serenitas cum vehementi spiritOs consola- 
lione consequi solet. Haec de partibus et efFectu hujus Sacramenti 
sancta Synodus tradens,siraul eorum sentential damnat, qui Poeni- 
tentiss partes, incussos conscientiae terrores, et fidem esse conteu- 
dunt. 

Caput IV. De Contritione. 

Contritio, quge primum locum inter dictos pcenitentis actus habet, 
animi dolor ac detestatio est de peccato commisso, cum proposito non 
peccaudidecaetero. Fuitautem quovis tempore ad impetrandam ve- 
iiiam peccatoruni hie Contritionis motus necessarius; et in homine 
post Baptistum lapso ita demum prseparat ad remissionem peccato- 
rum, si cum fiduciadivinte misericordi^e, et voto proestandi reliqua, 
conjunctus sit, quaj ad rite suscipiendum hoc Sacramentum requirun- 
tur. Declarat igitur sancta Synodus, banc Contritionem, non solum 
cessationem k peccato, etvitie novae propositumetinchoationem, sed 
veterisetiamodiumcontinere,juxtaillud: Projicile a vobisomnesini- 
quitates vestras, in quibus prjcvaricati estis; et facite vobis cor novum 
et spiritum novum. Ef certe, qui illos sanctorum clamores consider- 
ai'erit ; Tibi soli pe.ccavi, et malum coram te feci ; Laboruvi in gemitu 



APPENDIX. 425 

tneo, lavabo persingulas noctes lectummeum: Recogitabo tibiom* 
nes annos raeos in amaritudme dnimcE : et alios hujus generis: fa- 
cile intelliget, eos ex \'ehenienti quodam anteactae vitae odio, et 
ingentijpeccatorum detestatione maiiasse. Docel praeterea, etsi Con- 
tritionein banc aliquando charitate perfectam esse contingat, homi- 
nemque Deo reconciliare, priiisquam hoc Sacramentum actu susci- 
piatur ; ipsam nihilominusreconciliationem ipsi Contritioni, sine Sa- 
cramentivoto,quodin illaincluditur, nonesse adscribendam. lUam 
vero Contritionem imperiectam quae Altritio dicitur, quoniam velex- 
turpitudinis peccati consideratione, vel ex gehennae et poenarum metu 
communiter concipitur, si voluntatem peccandi excludat, cum spe 
veniae ; declarat, non solum non facere hominem hypocritam, et 
piagis peccatorem", verum etiam donum Dei esse, et Spiritus sancti 
impulsum, non adhuc quidem inhabitantis, sed tantiim moventis, 
quopoenitens adjutus, viam sibi ad justitiam parat. Et quamvis sine 
Sacramento Poenltentiaeper se ad justificationemperducere peccato- 
rem uequeat ; tamen eum ad Dei gi atiam in Sacramento Poenitentiae 
impetrandam disponit. Hoc enim timore utiliter concussi Ninivitae, 
ad Jonse praedicationem plenam terroribus, poenitentiam egerunt, et 
misericordiam ci Domino impetraruut, Q,uamobrem falso quidam 
calumniantur Cathblicos scriptores, quasi tradiderint Sacramentum 
PoenitentiaB, absque bono motu suscipientium, gratiam conferre : 
quod nunquam Ecclesia Dei docuit, nee sensit. Sed et falso docent ; 
Contritionem esse extortam, et coactam, non liberam et voluntariam. 

Caput V. De Confessione, 

Ex institutione Sacramenti Poenitentiae jam explicata, universa 
Ecclesia semper intellexit, institutam etiam esse k Domino inlegram 
peccatorum Confessionem, et omnibus post Baptismum lapsis jure 
divino necessariam existere: quia Dominus noster Jesus Cbristus, ^ 
terris ascensurus ad coelos, sacerdotes sui ipsius Vicarios reliquit, 
tamquam pisesidesetjudices; ad quosomnia mortalia criminadefer- 
antur, in quae Christi fideles ceciderint; quo pro potestate Clavium 
remissionis aut retentionis peccatorum, sententiam pronuntient. 
Constat enim, sacerdotes judiciam hoc, incognita causa exercere non 
potuisse, nee sequitatem quidem, illos in poenis injungendis servare 
potuisse, si in genere dumtaxat, et non potius in specie, ac sigillatim, 
sua ipsi peccata declarassent. Ex his coUigitur, opoi tere a poeniten. 
tibus omnia peccata mortalia, quorum }:>ost diligentem sui discussio- 
nem conscientiam habent, in Confessione recenseri, etiamsi occul- 
tissima ilia sint,et tantum ad versus duo ultima Decalogi prsecepta com- 
jnissa, quae nonnunquam animum gfavius sauciant, et periculosiora 
jsunt iis quae in manifesto admittuntur. Nam venialia, quibus a gratia 
Dei non excludimuret in quae frequentius labimur, quanquam recte 
et utiliter, citraque omnem prsesumptionem in Confessione dicantur, 
quod piorum bominura usus demonstrat, taceri tamen citra culpam, 
multisque alits'remediis expiari possunt. Verum, cum universa mor- 
talia peccata, etiam cogitationis, homines irae filios, et Dei inimicos 
reddant ; necessam est, omnium etiam veniam, cum aperta et vere- 
cunda Confessione, a Deo quaerere. Itaque dum omnia, quae memo- 
riae occurrunt peccata Christi fideles confiteri student, proculdubi6 
omnia divinae miserfcordiee ignoscenda e^ponunt ; qui vero secus far 

36* 



426 APPENDIX. 

ciunt, et scienter aliqua retinent,nihil divinje bonitati per sacenlotem 
remitteiidum propoiiuiit. Si enim erubescat cegrotus vulnus Medico 
detegere, quod ignorat mediciiia, non curat. Coiligitur prasterea, 
eliam eas circurnstantias in Confessione explicandas esse, quss 
speciem peccati mutant: quod sine illis peccata ipsa nee d paeni- 
tentibus integre exponahtiir, nsc judicibus innotescant ; et fieri 
iiequeat, ut de gravitate criininum recto censere possint, et poenam, 
•quam oportet, pro illis poenitentibus imponere. Unde alienum a 
rations est, docere circurnstantias has ab.hominibus otiosis excogi- 
tates fuisse ; aut unam tantum circumstantiam confitendam esse, 
nempe peccasse in fratreni. Sed et impium est, Confessioneni,quae 
hac ratione fieri prsecipitur, inipossibilem dicere, aut carnificinam 
iilam conscientiarum appellare. Constat enim, nihil aliud in Eccle- 
sia a poenitentibus exigi, quam ut, postqaam quisque diligentius se 
excusserit, et conscientiae sure sinus omnes at latebras exploraverit, 
ea peccata confiteatuv, quibus se Dominum et I)eum. suum mor- 
taliter offendisse meminerit : reliqua autem peccata, quae diligenter 
cogitanti non occurruiit, in universum eadem Confessione inclusa 
esse intelliguntur : pro quibus fideliter cum Pi-opheta dicimus : Ab 
occuitis rneis niunda me, Domine. Ipsa vero hujusraodi Confes- 
sionis dificultas, ac peccata detegendi verecundia gravis quidem 
videri posset, nisi tot tantisque cammodis et consolationibus levaretur, 
quse omnibus, digne ad hoc Sacramentum accedentibus, per ab- 
solutionem certissirae conferuntur. Costerum, quoad modum 
confitendi secreto apud solum saccrdotem, etsi Christus non vetuerit 
•quin aliquis in vindictam suorum scelerum, et sui humiliationem, 
cum ob aliorum exemplum, tum ob Ecclesis ofFens^e OBdificationem, 
delicta suo publice confiteri possit: non est tamen hoc divino 
praecepto mandatum, nee satis consulte human^i.aliqud lege praecipe- 
retur, lit delicta praesertimsecreta, publica essent Confessione aperi- 
•enda. Unde cum a sanctissimis et antiquissimis Patribus, magnOy 
unanimique consensu, secreta Confessio sacrameutalis, qu§L ab initio 
Ecclesia sancta usa est, et modo etiam utitur, faecit semper comraen- 
data: manifeste refellitur inanrs eorum calumnia, qui cam a divino 
mandate alienam, et inventum humanum esse, atque a Patribus in 
Concilio Lateranensi congregatis, initium habuisse, docere non ve- 
rentur. Neque enim per Lateranense Concilium. Ecclesia statuit, 
ut Christi fideles confiterentur, quod jure divino necessarium et in- 
stitutum esse intellexerat; sed ut pragceptum Confessionis, saltem 
semel in anno, ab omnibus et singulis, cum ad annos discretionis 
pervenissent, impleretur; tJnde jam in uni versa Ecclesia, cum in- 
genti animarum fidelium fructu, observatur mos illo salutaris coafi- 
tendi, sacro illo, et maxinie acceptabili tempore Q,uadragesimae : 
quem morem haec sancta Synod us maxime probat, et amplectitur, 
tamquam pium, et merito retinendum. 

Caput VI. De ministro hujus Sacramenti, et AbsoliUione. 

Circa ministrum autem hujus Sacramenti,declaratsanctaSynodus, 
falsas esse, et d veritate Evangelii penitiis alienas doctrines omnes, 
quae ad alios quosvis homines, praeter Episcopos et Sacerdotes, Cla- 
vium ministerium perniciose extendunt ; putantes verba ilia Domini : 
Quaecumquo alligaveritis super terram, erunt ligata et in coelo: et 
quaecumque solveritis super terram, erunt soluta et in coelo : et, Quo- 



APPENDIX. 427 

rum remiseritis peccata, lemittuntur eis ; et qnarum retinueritis, re- 
tenta sunt : ad omnes Christi fideles indifFereiiter et promiscuo, con- 
tra ijistitutionem hujns Sacramenti ita fiii.sse dicta, ut quivispotesta* 
tern habeat remittondi peccata ; publica qaidem per coneptionein> 
sicorreptusacquleverit; secretavero per-spoiitaneam Confessioi-iem 
cuicumque factain. Docet qaoque, etiam sacerdotes qui peccato 
mortali tenentur, pe^^ virtutem Spiritus sancti, in ordinalione colla- 
tam, tamqiiam Cliristi miiiistros, fanctioiiemreniittendi- peccata ex- 
ercere, eosque prave sentire, qui in maiis sacerdotibus hanc potes- 
latem non esse contend iint. • Cluanivis autem-Absolutio sacerdotis 
alieni benaficii sit dispensatio; tamen non est solum nudum miaiste- 
riuui, v6l annuntiandi Evangeliuiii, vel declarandi remissacsse pec- 
cata; sed ad instar actus judiciaiis; quo ab ipso, veliit k judice, sen- 
tentia prcnuntiatur. Atque ideo non debet poenitens adeo sibi de 
sua ipsius fide blandiri, ut, etiam si nulla illi adsit contritio, aiit 
sacerdoti animus serio agendi, et verc absolvendi desit: putettamen 
se, propter suam solam fidem, vere et coram Deo esse absoliitum. 
Nee enim fidss sine Pocnitentia remissionem ullam peccatorum 
pra33taret: nee is essot, nisi salutis susb negiigentissimas, qui sacer- 
dotem joco se absolventem cognosceret ; etuon aliuin serio agentem 
sadulo requireiet. ■ 

Caput VII. Decasuum reservatioiie. 

Quonlam igitur natura et ratio judicii illud exposcit, ut sententia 
in subditos dumtaxat feratur ; persuasum sr^mper in Ecclesia Dei 
fuit, et verissimum esse Synodus hgec confxrmat, nullins moment! 
Absolulionem earn esse debere, quam sacerdos in cum prciert, iri 
queni ordinariam aut subdelegatamnon habet jurisdictionem. Mag- 
nopere vero ad Christiani populidisciplinam pertinere, sanctissimis 
Patribus nostris visum est, ut atrociora qussdam et graviora ciimina 
non aquibusvis, sed a sumrais dumtaxat sacerdotibus absolverentu^. 
Unde merito Pontifices Max. pio supremapoteslate sibi in Ecclesia 
universa tradita, causas aliquas criminum gravior^s suo potuerunt 
peculiari judicio reservare. Neque dubitandum est, quando omnia, 
quag a Deo siint, ordinata sunt, quin hoc idem Episcopis omnibus in 
sua cuique dioecesi, in sedificationem tamen, non in destructionem, 
liceat, pro illis in subditos tradita supra reliquos inferiores sacerdotes 
auctoritate, preesertim quoad illa,quibusexcommunicationis censura 
annexa est. Hanc autem delictorum reservationem, consonum est 
divinae auctoritati, non tantum in externa politia, sed etiam coram 
Deo vim habere. Verumtamen pie admodum ne hacipsaoccasione 
aliquis pereat, in eadem Ecclesia Dei custoditum semper fuit, ut 
nuUa sit reservatio in articulo mortis ; atque ideo omnes sacerdotes 
quoslibet poenitentes a quibusvis peccatis et censuris absolvere pos- 
sunt; extra quemarticulum sacerdotes cum nihil possintiu casibus 
reservatis, id unum pcenitentibus persuadere nitantur, ut ad Superi- 
ores et legitimes judices pro beneficio Absolutionis accedant. 

Caput VIII. De Sat isfactionis necessitate ctfructu. 

Deraum, quoad Satisfactionem, qugg ex omnibus PoenitenticT parti- 
bus, quemadmodum a Patribus nostris Christiano populo foitperpe- 



428 APPENDIX. 

tuo tempore commendala, ita una maximc nostrd cetate, summo pie- 
tatispicEtexiu, impiigiiatur ab iis qui speciem pietatis habent, viitu- 
tetn autcm ejus abnegarunt: sancta Synbdus declarat, falsum om- 
nino esse, et a verbu Dei alienum, culpam k Domino nunquam 
remitti, qiiin universa etiam poena condonetur. Perspicua enim et 
illustria in sacris litterisexempla rejeriuntur, quibns, praeter divinam 
tradiiionem, hie error quam manifestissime revincitur. Sane et 
divine iustiiiae ratio exigere videtur ut aliter ab eo in gratiam reci- 
piantur, qui ante Baptismumper ignorantiam deliquerint, aliter ve- 
ro qai semel a peccuti et dsemonis servitute liberati, et accepto Spi- 
r'itA : sanciidono, scientes temp'.um Dei violare, et Spiritum sanctum 
contristare non ibrmidaverint. Et divinam clementiam decet, ne 
ita nobis absque ulla Satisfactione peccata dimittantur, ut, occasio- 
no accepta peccata ieviora putantes, velut injurii, et contumeliosi 
>'piritui sancto, in graviora labamur, thesaurizantes nobis iram in 
die irae. Proculdubio enim magnopere a peccato revocant, et qua- 
si fraeno quodam coercent hse satisfactoriaBpcenaB, cautioresque et vi- 
gihntiores in futurum pcsnitentes efficiunt; medentur quoque pee- 
catorum reiiquiis ; et vitiosos habitus, male vivendo comparatos, 
contrariis virtiitum actiortibus toUunt. Neque vero securior ulla via 
in Ecclesia Dei unquaniexistimatafuitadamovendam imminentem 
a Doiuinp poenam, quam uthsec poenitentiae opera homines cum ve- 
ro animi dolor^e frequentent. Acceditad hasc, quod, dum satisfaci- 
endo patimur pro peccatis, Christo Jesu, qui pro peccatis nostris sa- 
tisfecit, ex quo omnis nsstra sufficientia est, -conformes efficimur, 
certissimam quoque inde arrham habentes, quod si compatimur, et 
conglorificabimur. Neque vero ita nostra est satisfactio hsec, quam 
pro peccatis nostris exsolvimus, ut non sit per Christum Jesum.— 
Nam qui ex nobis, tamquam ex nobis nihil possumus, eo cooperante 
qui nos confortat, omnia possumus. Ita non habet homo unde glo- 
rietur, sed omnis gloriatio nostra.in Christo est: in quo Vivimus, in 
quo- meremur, in quo satisfacimus, facientes fructus diguos pceui* 
lentiae; qui ex iilo vim habent, ab illo ofFeruntur patri, et per ilium 
• acceptantur a patre. Debent ergo sacerdotes Domini, quantum 
spiritus et prudentia suggesserit, pro qualitate criminuni, et pceni- 
tentiam facultate, salutares et convenientes satisfactiones injun* 
gere : ne, si forte peccatis conniveant, et indulgentius cum poeni- 
tentibus agant, levissima quaedam opera pro giavissimis delictis in- 
jungendo, alienorum peccatoi-um participes efficiantur. Habeant 
autem prae oculis, ut satisfactio quam imponunt, non sit tantum ad 
novae vitae custodiam, et infirmitatis medicamentum, sed etiarh ad 
praeteritorum peccatorum vindictam, et castigationem : nam clavea 
sacerdotum non ad solvendum dumtaxat, sed et ad ligandum con- 
cessas, etiam antiqui Patres et credunt et decent. Nee proptereji 
existimarunt Sacramentum Poenitentiae esse forum iras, yel poena^ 
rum, sicut nemo unquam Catholicus sensit, ex hujusmodi nostris 
satisfactionibus vim meritietsatisfactionis Domini nostri Jesu Chrisn 
ti vel obscurari, vel aliqua ex parte imminui : quod dum novatores 
intelligere volunt, ita optimam Pojnitentiam novam vitam esse do- 
cent, ut omnem Satisfactionis vim et usum toUant. 

Caput IX. De opcribus Satisfactionis. . 

Docet prceterea tantam esse divinee munificentiaB largitatem, ut non 



APPENDIX. 429 

solum pocnls sponte ^ nobis pro viiidicando peccato snsceptis, aut 
sacerdotis arbitrio pro mensura delicti impositis, sed etiam, quod 
maximum amoris arf^umentnm est, temporalibus flagellis a Deo in- 
flictis, et a nobis patienter toleratis, apad Deum patrem per Cbris- 
tura Jesum satisfacere valeamus. 

Doctrina de Sacramento ExtremcB Unctioms. 

Visum est autem eaiictae Synodo, proBCcdenti doctriiise de Pgc-ri- 
tentia adjuiigere ea quae sequuntur de Sacramento Extremoe Unc- 
tionis, quod non modo Poenitentiss, sed et totius Christiana? vitae, 
quas perpetiia Pocniteiitia esse debet, consummativum existirnatum 
est a Patribus. Primum itaoue, circa iilius institutionem, declarat, 
et docet, quod clcmentissimus Redemptor noster, qui servis suis 
quov^is tempore voluit de saiutaribus remediis adversiis omnia omni- 
um hostiiim tela esse prospectum, quemadmodumauxilia maxima ia 
Sacramentis aliis prceparavit, quibus Christiani conservaie se inte- 
gros, dam viverent, ab onmi graviore spiritus incommodo possint ; 
ita Extrems Unctionis Sacramento finem vits, tamquam Srmissimo 
quodam praesidio, munivit. Nam etsi adversarius noster occasiones 
per omnom vitam quaerat et captet, ut devorare animas nostras 
qiioquo modo possit : nullum tamen tempus est, quo vehementius 
ille omnes suas versuticsnervos intendat ad perdendos nos penitus, 
eta fiducia etiam, si possit, divinre miseri cordiss delurbandcs, quam 
cum impendere nobis exitum vitjs prospicit. 

Caput I. De instkutione Sacramenti Extremce Unctionis. 

Instituta est antem sacra lia>c Unctio infirniomm, tamquam vere 
et proprie Sacramentum novi Testamenti, a Christo Domino nos- 
tro, apudMarcum quidem insiiiuatum, per Jacobum auteraApos- 
tolum, ac Domini fratrem, fidelibus commendatum, ac promulga- 
tum. Infirmatur, inquit, quis in vobis: inducat Presbjteros Ec- 
clesiae, et orent super eiim, ungontes'eum oleo in nomine Domini : 
et oratio fidei salvabit iniirmum : et alleviab'it eum Domiiius: et si 
in peccatis sit, dimittontur ei. Quibus verbis, ut ex Apostc'ica 
traditione, per manus accepla, Ecclesia didicit, docet materiam, for- 
mam, proprium ministrum, et efFectum bujus salutaris Sacramenti, 
Inteilexit enim Ecclesia, materaim es^se oleum ab Episcopo bene^ 
dictum. NamE^nctio aptissime Spiritus sancti gratiam, qua invisi- 
biliter animaieg:-otantisinangitiir,.reprffisentat; forrnam cieinde esse 
ilia verba, per istam unctiunem, etc. 

Caput IL 'De effectu hujus Sacramenti. 

Res porro, et efFectus hums Sacramenti illis verbis explicatur: 
Et oratio fidei salvabit infirir.um : et alieviabit euiu DoDiinus: el, 
si in pe<;catis sit, dlmittentur ei. Res etenim h^ec gratia est Spi^ 
litus sancti: cujus L^nctio delicta, si qua sint adhuc expiaiida, ac 
peccati reliquias abstergit ; et a:groti animam alleviat, et connrmat, 
raagnam ia eo divinse misericordis iiduciem excitando : qua infir- 
mus sublevatiis, et morbi inconmioda ac labore© levius fert: et 
tentationibus dccmonis, calcaneo insidlantis, facilius resistit: etsani^ 
tatem corporis iatcidiun, ubi saluti animpe expedierit, conseqiiitun 



430 APPENDIX. 

Caput III. De Ministro hujus Sacramcnti, et tempore quo dari deheat* 

Jam vero, quod attinetadproc?criptionem eorum qnietsuscipere, 
et niinistrare hoc Sacramentum debent, haud obscure fuit illud etiam 
in verbis pra?dictis traditum. Nam etostenditur illiCj proprios hujus 
Sacramenti niiiiistros esse ecclesise Presbyteros. Q,uo nomine, eo 
loco, non aelate seniores, aul primores in populo intclligendi veniunt, 
eed aut Episcopi, ant sacordotes, ab ipsis rite ordinati; per impositio- 
nem raanuum Presbyteri. Declaratur etiam, esse hanc Unctionem 
infirmisadhibendam, illis vero preesertim, qui tarn periculosedecura- 
bunt, ut exitu vitce constituti videantur : unde.et Sacramentum exe-' 
untium nuncupatur. Q,uad si indrmi pDst susceptam hanc Unction- 
em convaluerint, iterum hujus Sacramenti subsidio juvari poterunt, 
cum in aliud simile vitpe discrimen inciderint. Quare nuU^ ratione 
audiendi sunt, qui contra tarn apertam et dilucidam Apostoli Jacobi 
seutentiam docent, hanc Unctionem vel figmentum esse humanum, 
velritum a Patribus acceptum, nee mandalum Dei, nee promissio- 
nem gratia^ habentem : et qui illam jam cessasse asserunt, quasi ad 
gratiam curationum dumlaxat in primitiva Ecclesia referenda esset : 
et qui dicunt, ritum et usum quem sancta Romana Ecclesia in hujus 
Sacramenti administratione observat, Jacobi. Apostoli sententiae re- 
pugnare; atque ideo in alium commutand.um esse ; et denique qui 
hanc Extremam Unctionem a fidelibus sine peccato contemni posse 
affirmant : hose enim omnia manifestissime pugnant, cum perspicuvs 
tanti Apostoli verbis. Nee profecto Ecclesia Romana aliarum om- 
nium iiiateret magistra, aliud in ha;c administranda Unctione, quan- 
tum ad ea quae hujus Sacramenti substantiam perficiunt, observat, 
quam quod beatus Jacobus pra^scripsit. Nee vero tanti Sacramenti 
contemptus absque ingenti scelere et ipsius Spirittas sancti injuria 
esse posset. • . 

Hoecsunt, quse de Poenitentise et Extremse Unctionis Sacramentis 
hoec sancta oecumenica Synod us profitelur, et docet, atque omnibus 
Christi fideHbus credenda et tenenda proponit. Sequentes auteni 
Canones inviolabiliter servandos esse Iradit, et asserentes contrarium 
perpetuo damnat, et anathematizat. 

Dc sandissimo Pcenitentics. Sacramento. 

Canon 1. Si quis dixerit, in Catholica Ecclesia Poenitentiam non 
esse vere f^t proprie Sacramentum pro fidelibus, quoties post baptis' 
mum in peccata labuntur ipsi Deo reconciliandis, a Christo Domino 
nostro institutum ; anathema sit. 

2. Si quis Sacramentaconfundens, ipsum Baptismum, Poeniten- 
tice Sacramentum esse dixerit, quasi hsec duo Sacramenta distincta 
non sint, atque ideo Poenitentiam non recte secundum post naufra- 
gium tabulam appellari ; anathema sit. 

3. Si quis dixerit, verba ilia Domini Salvatoris : Accipite Sp'- 
ritum sanctum : quorum remiseritis peccata, remittuntur eis ; et 
quorum retinueritis, retenta sunt ; non esse intelligenda de pbtes- 
tate remittendi et retinendi peccata in Sacramento Poenitentiae, 
sicut Ecclesia Catholica ab initio semper intellexit ; detorserit nutera, 
contra institutionem hujus Sacramenti, ad auctoritatem preedicandi 
Evangelium \ anathema sit. 



APPENDIX. 131 

4. Siquis iiegaverit, adintegram et perfectam peccatorum rerais- 
sionem requiri tres actus in poenitente, quasi materiam Sacramonti 
Poeiiitentice, videlicet, Contritionem, Confessionem, et Saiisfac- 
tionem, qme tres PoenitenticC partes dicuhtur; aut dixerit, duastan- 
tum esse Poeiiitentiae paries, terrores scilicet incassos coiiscientis?, 
agnito peccato, et fideiii conceptam ex Evangelic, vel absolutione, 
qua credit quis sibi per Christum remissa peceata: anathema sit. 

.5. S» quis dixerit, earn Contritionem, quae paratur per discussio- 
nem, collectionem et detestationem peccatorum, qua quis reeogitat 
annos suos in amaiitudine aniiuTe suje, ponderaudo peccatorum suo- 
rum gravitatem, multitudiuem, foeditatem, amissionem esternce beati- 
tudinis, et feternse damnationis incr.rsum, cum proposito melioris 
vitae, uon esse verum etutilem dolorem, nee pr^eparare ad gratiam, 
sed facere hominem hypocritam, et magis peccatorem: demum illam 
esse dolorem coactum, et non liberum, ac voiuntarium ; anathema sit. 

6. Siquisuegaverit, Confessionem Sacramentalem vel institutam, 
vel ad salutem necessariam esse jure divino, aut dixerit, moc'uin se- 
crete confitendi soli sacerdoti, quern Ecclesia Catholica ab initio 
semper observavit et observat, alienum esse ab institutione et man- 
dato Christi, et inventum esse humanum ; anathema sit. 

7. Si quis dixerit, in Sacramento Poenitentise ad remissionem pec- 
catorum necessarium non esse jure divino, confiteri-omnia et singula 
peceata mortalia, quorum memoria cum debits et diligenti prsemedi- 
tatione habeatur, etiam occulta, et quae sunt contra duo ultima De- 
calogi prsecepla, et circumstantias, quee peccati speciem mutant ; sed 
eam Confessionem tantum esse utilem ad erudieudum, etconsolan- 
dum poenitentem, et olim observatam fuisse tantum ad satisfactionem 
canonicam imponsndam ; aut dixerit, eos, qui omnia peceata confiteri 
student, nihil relinquere velle divinse misericordise ignoscendum; 
aut demum, non licere confiteri peceata venialia; anathema sit. 

8. Si quis dixerit, Confessionem omnium peccatorum, quale-m Ec- 
clesia servat, esse impossibilem, et traditionem humanam, a piis abo- 
lendam ; aut ad eam non teneri omnes et singulos utriusque sextia 
Christi fideles, juxta magni Concilii Lateranensis constitutionem, 
semel in anno, etob id suadendum esse Christi fidelibus, ut non 
confiteantur tempore Quadragesimse; anathema sit. 

9. Si quis dixerit, Absolutionem sacramentalem sacerdotes non 
esse actum judicialem, sed nudum ministerium pronuntiandi et 
declarandi remissa esse peceata confitenti ; modo tantum credat se 
esse absolutum ; aut sacerdos non serio, ' sed joco absolvat ; aut 
dixerit non requiri Confessionem pcenitentis, ut sacerdos eum ab- 
solvere possit; anathema sit. 

10. Si quis dixerit, sacerdotes, qui in peccato mortal! sunt, potes- 
tatem ligandi et solvendi non habere ; aut non solos sacerdotes esse 
ministros absolutionis, sed omnibus et singulis Christi fidelibus esse 
dictum ; Qusecumque aliigaveritis super terram, erunt ligata et in 
coelo, et qusecumque solveritis super terram, erunt solutaetincoelo: 
et Quorum remiseritis peceata, remittuntur eis ; et quorum retinueri- 
tis, retentasunt: quorum verborum virtute quilibet absolvere possit 
peceata: publica quidem per correptionem dumtaxat, si correplusac- 
quieverit; secreta vero per spontaneam confessionem ; anathema sit. 

11. Si quis dixerit, Episcopos non habere jus reservandi sibi casus, 
nisi quoad externampolitiam, atqueideo casuum reservationem non 



432 APPENDIX. 

prohibere, quominus sacerdos a reservatis vere absolvat; anathemn 
sit. 

12. Si qnis dixerit, totam poenam simul cum culpa remltti semper 
a Dea, satisfactionemque pcenitentiiiui Don esse aliam quamBdem, 
qn^ apprehendant Christum pro eis satisfecisse; anathema sit. 

13/ Si quis dixerit, pro peccatis, quoad poenam temporalem, mi" 
nime Deo per Christi merita satisfieri pcsnis ab eo inflietis, et patien- 
ter toleratis, vel a sacerdote injunctis, sed neqnesponte susceptis,ut 
jejuniis, orationibus, eleemosynis, vel aiiis etiam pietatis operibus, at- 
que ideo optimam poenitentiam esse tantum novam vitam ; anathe- 
ma sit. 

14. Si qnis dixerit, satisfactiones, cuibns pcenitentes per Chri«tnm 
Jesum peccata redimunt, non esse cultns Dei, sed traditiones homi" 
num, doctrinam de gratia, et vernm Dei cultitm, atque ipsumbenefi' 
ciiim mortis Christi obscurantes: anathema sit. 

15. Si qiiis dixerit, C laves Ecclesias esse datas tantum ad solven- 
dum, non etiam ad ligandum; et propterea sacerdotes, dum irapo" 
nunt peenas conntentibus, agere contra finem Clavium, et contra in- 
stitutionem Christi; et fictionem esse, quod virtute Clavium, sublat^ 
fCBuk sdteniky. poena temporalis plerumque exsolveiida remaneat; 
anathema sit. 

De Sacramenta ExtremcB Unctlonis^ 

Canon 1. Si quis dixerit, Extremam Unctionem non esse vere et 
propria Sacramentuma Christo Domino nostroinstitutum,etdbeata 
Jacobo Apostolo promulgatum : sed ritum tantum acceptum a Pa- 
tribus, autfigmentum humanum ; anathema sit. 

2. Si quis dixerit, sacram infirmorum Unctionem non conferre 
gratiam; nee. remittere peccata, nee alleviare infirmos; sed jam 
cessasse, quasi olim tantum fuerit gratia curationum ; anathema sit, 

3. Si quis dixerit, Extremse Unctionis ritum, et usum, quem ob- 
servat sancta Romana Ecclesia, repugnare sententiae beati 'Jacobi 
Apostoli, ideoque eum mutandum, posseque k Christianis absque 
peccato contemni ; anathema sit. 

4. Si quis dixerit, presbyteros Ecclesies, quos beatus Jacobus ad- 
ducendos esse ad infirmum inungendum hortatur, non esse sacerdotes 
ab Episcopo ordinatos, sed aetate seniores in quavis communitate ; 
ob idque propriuim Extremae Unctionis ministrum non esse soluna 
sacerdotem ; anathema sit. 

SESSIO XXI, q,VM EST QUINTA SUB PIO IV. PONT. MAX. CELEBRATA 
DIE XVI. JULTl MDLXII. 

Doctrina de Communione sub utraque specie^ et parvulorum. 

Saoro-sancta oecumenicaet generalis Tridentina Synodus, in Spi- 
ritu sancto legitime congregata, praesidentibus in eaeisdem Aposto- 
licae Sedis Legatis, cum de tremendo et sanctissimo Eucharistise 
Sacramento varia diversis in locis errorum monstra nequissimi dae- 
monis artibus circumferantur, ob quae in nonnuUis provinciis multi k 
Catholicae Ecclesiae fide atque obedientia videautur discessisse, cen- 
suit ea, quae ad communionem sub utraque specie, et parvulorum 
pertinent ,,hocloco exponendaesse. Q.uapropterciinctis Christi fideli- 



APPENDIX. 433 

bus interdicit, ne post hac de iis aliter vel credere, vel docers, vel 
praedicare audeant, quam est his decretis explicalum atque defini- 
tum. 

Caput I. Laicos, et Clericos non conficientes, non adstringijure di- 
vino ad Communionein sub utraque specie. 
Itaque sancta ipsa Syiiodus, k Soiritu saacto, qui spiritus est sa- 
pientise et intellectas, spiritus concilii, et pietatis, edocta, atque ipsi- 
iis Ecclesiae judicium et consuetudinem sscuta, declarat ac docet, 
nullo divino praecepto Laicos, et Clericos non conficientes, obligari 
ad Eucliaristise Sacramentum sub utraque specie sumendum : neque 
ullo pacto, salva fide, dubitari posse, quin iiiis alterius speciei Com- 
munio ad salutem sufiiciat. Nam, etsi Christus Dominus in ultima 
coena venerabile hoc Sacramentum in panis et vini speciebus insti- 
tuit, et Apostolis tradidit ; non tamen ilia institutio et traditio eo 
tendunt, ut omnes Cbristi fideles statuto Domini ad ulramque spe- 
ciem accipiendam astringantur. Sed neque ex s^rmone iilo, apud 
Joannem sexto, recte colligitur, utriusqae speciei Communionem a 
Domino prssceptara esse, utcumque juxta varias sanctorum Pa'rum 
et doctorum interpretationes intelligatur. Namqae qui dixit: J\isi 
manducaveritis carnem filii hominis, et biberitis ejus sanguinem, 
non habetis vitam in vobis; dixit quoque : Si quis manducaverit ex 
hoc pane, vivet in DBternum. Et qui dixit: Qui manducat meam 
carnem, et bibit meum sanguinem, habet vitam seternam ; dixit 
etiam: Panis, quem ego dabo, caro mea est pro mundi vita. Et 
denique qui dixit: Qui manducat meam carnem, et bibit meum san- 
guinem, in me manet, et ego in illo ; dixit nihilominiis: Qui man- 
ducat huuc panem, vivet in jsternum. 

Caput II. EcclesioB potestas circa dispensationem Sacramenti Eu- 

ckaristice. 

Proeterea declarat, banc potestatem perpetuo in Ecclesia fuisse 
ut in Sacramentorum dispensatione, salva illorum substantia, ea 
statueret, vel mutaret, qas suscipientium u'iliiati seu ipsorum Sa- 
cramentorum venerationi, pro rerum temporum et locorum varieta- 
te, magis expedire judicaret. Id autem Apostolus non obscure vi- 
sas estinnuisse, cum ail : Sic nos existimet homout ministros Chris- 
ti, et dispensatores mysteriorum Dei. Atque ipsum quidem hac 
potestate usum esse, satis constat, cum in maUis aliis, tum in hoc 
ipso Sacramento, cum ordinatis nonnullis circa ejus usum, caetera, 
inquit, cum venero, disponasn. Quare agnoscens sancta mater Ec- 
clesia banc suam in adminislratione Sacramentorum auctoritatem, 
licet ab initio Christianse religionis non infrequens utriusque spe- 
cial usus fuisset: tamen progressu temporis, latissime jam mutata 
iilaconsuetudine, gravibus et justis causis adducta, banc consuetu- 
dinem sub altera specie communicandi approbavit, et pro lege ha- 
bendam decrevit: quam reprobare, aatsiae ipsius Ecclesiae auctori- 
tate pro libito mutare non licet. 

Caput III. Totum et integrum Christum, ac verum Sacramentum 
sub qualibet specie sumi. , 

Insuper declarat, quamvisredemptor noster, ut antea dictum est, 
jD supremailla coena hoc Sacramentum in duabus speciebus institu- 

37 



^^34 APTENBrx. 

erit, et Apostolis ti-adiderit; tamen fatendum esse, eriam subnlterH 
tantum specie totum atque integrum Christum, verumque Sacra- 
mentum sumi; ac propterea, quod ad fructum attinet, nulla gratia^ 
necessaria ad salatem. eos delraudari, qui unam speciem solam ac- 
cipiunt. 

Caput IV. Parvitlos iwn ohligari ad Communmiem Sacramentalem . 

Deniqne eadem sancta Synodus doeet parvulos, us-u rationis ca- 
rentes, nullB obligari necessitate ad sacramentalem Eucharistice 
Commuiiionem: siquidem per Baptismi lavacrum regenerati, et 
Christo incorporati, adeptam jam fiii(>i*um Dei gratiam in ilia tctate 
amittere non possunt. Neque ideo tamen damnanda est antiquitas^ 
si eum morem in quibusdam locis aliquando servavit : ut enirn sanc- 
tissimi illi Patres siii facti probabilem caiisam pro illius temporis 
ratione habuerunt: ita certe eos nulla salutis necesaitate id fecisse^ 
sine controversiacredendum est. 

H^e C&mmunione sub iitraque specie et parvulorum. 

Canon 1. Siquisdixerit, ex Dei proecepto, vel necessitate salutis, 
omnes et singiilos Cbristi fideles utramqiie speciem sanctissimi Eu- 
charistise Sacrarnenti stimeredebere; anathema sit. 

2. Si qiiis dixerit, sanctam EcclesianiCatholicam nan justis caii- 
sis et rationibiis adductam fiiisse, ut Laicos, atque etiani Clericos^ 
non conficientes, sub panis tantummodo specie communicaret, aut 
in eo errasse ; anathema sit. 

3. Si quis negaverit^ totum, et integrum Christum omnium gra- 
tiarum fontem et auctorem sub una panis specie sumi, quia ut qui- 
dam falsD asserunt, non secundum ipsius Cbristi institutionem sub 
utraquo specia sumatur i anathema sit. 

4. Si quis dixerit, parvulis, antequam ad anm)s di>:eretionis pcr- 
venerint, necessariam esse Eucharistise communionem ; anatbema 
sit. 

SESSIO XXir. QUiE EST SF.XTA SUB PIO IV. PONT. MAX. CELEERATA- I>IK. 
XVII. SEPTEMBRIS, MPLXII. 

Doctrina dc Sacrijlclo Missal. 

Saero-sancta oecumenica et generalis Tridentina Synodus, in 
Spiritu sancto legitime congregata, priesidentibus in ea eisdem 
Apostoiicae Sedis legatis, ut vetus absoluta, atque omni ex parte per- 
fecta de magno Eucharistice mysterio in sancta Catholica Ecclesia 
fides atque doctrina retineatur, et in sua puritate, propulsatis error- 
ibus, atque hsresibus, conservetur ; de ea, quateniis verum et sin- 
gulare sacrificium est Spiritus sancti illusiratione edocta, ha)C, qure 
sequuntur, docet, declarat., etfidelibuspopulisproedicandadecernit. 

Caput I. De institutione sacro-sancti M'isscb sacrificii. 

Quoniam sub priori Testamento, teste Apostolo Paulo, propter Le- 
vltici sacerdotii imbecilitatem consummatio non erai; oportuit, Deo 
Patrc misericordiarum ita ordinnnte,sacerdotumalium secundum or- 
dinemMelchisedechsurgere, Dominum nostrum Jesum Christum, qui 



I 



APPENDIX. 435 

oo^set omnes, quotquotsanctificandi essent, consummare, etad per- 
iectum adducere. Is igitar DeuselDarninus noster,etsi semel seip- 
sum in ara Crucis, morte intercedente, Deo Patri obi^turus erat, ut 
iPternam illic redemptionem operaretur: quia tamen 'per mortem 
sacerdotinm ejus extinguendum non erat: in cocna iiovissima, qnti 
nocte tradebatur, ut dilectcg sponsce sure Ecclesia^ visibile, sicut ho- 
miiium uatura exigit, relinqueret sacrifirium, quo cruentum iflud, 
semel in Cruce peragendura reprafsentaretur; ejiir^que memoria in 
'finem usque seculi pernianeret, atqiie iliius -salutaris virtus in reniis- 
;sionem eorura, qusp, a nobis quotidie comniittuntar, peccatorum ap- 
plicaretur: sacerdotem secundum ordineinMelchisedech se inseter- 
num constitutum dsciarans, ccrpKs et sanguinem suimi sub specie- 
bus panis et vini Deo Patri obtulit; ac sub earumdem rerum symbo- 
lis, Apostolis, quos tone novi Testamenti sacerdotes constituebat, ut 
sumerent, tradidlt; et eisdeni, eorumqne in sacerdoUosuccessGribus, 
ut oiferrent, praecepit per hoec verba, Hoc facite in meam commemo- 
ratioaem ; uti semper Catholica Ecclesia intellexit et docuit. Nam 
celebrate veteri Pascha, quod in memoriam exitus de ^gypto mul- 
titudo filiorum Israel immolabat, novum instituit Pascha, seipsum 
ab Ecclesia per sacerdotes sab signis visibilibus immolandum in 
memoriam transitiis sui ex hoc mundo ad Patrem, quando per sua 
sanguinis efFusionem nos redemit, eripuitque de potestate tenebra- 
rum, et in regnum suuui transtnlit. Et hsec quidem ilia mundaob- 
iatio est, qua^ nulla indignitate aut malitia otferentium inquinari 
.potest: quam D-ominns [>er Msda^hiam aomini sue, quod magnum 
i*uturum esset in gentibus, in omni loco mund.am efterendam prae- 
dixit: quam non obscure innuit Apostolus Paulas Corinthiisscribens^ 
cum dicit, non posse eos q-.ii participatione mensss deemoniorum 
polluti sunt, mensse Domini participes fieri: per mensam altare 
utrobique intelligens. Hscc denique ilia est, quae per varias sacrifi- 
/3iorum, naturae et legis tempore, similitudiues figurabatur ; utpote 
quae bona omnia, per ilia signiflcata, velut illorum omiiium consum- 
matio et perfectio, complectitur. 

Caput II. Sacrificium niisscB esse prGpiiiaiormm tarn pro zivis 
quam pro defunctis. 

Et quoniam in di\"inohoc sacriucio, quod in Missa^eragitxir, idem 
ille -Christus continetur, et incruente immolatur, qui rn ara Crucis 
semel seipsum cruente obtulit; docet sancta Synudus, sacrificium 
istud vere propitiatorium esse, per ipsumnue fieri, ut, si cum vero 
corde, et recta nde, cum metu et reverentia, contriti, ac pcenitenten 
rA Deum accedamus, misericordiam conseqamur, et gratiam inve- 
niamus, in aaxilio opportano. Hujus quippe oblatioKe plaeatfss 
Dominus, gratiam et donum poenitentije concedeKs, erimina et pec- 
cata^ etiam ingentia dimittit. Una enim eademque est hostia, idem 
nunc oiFerens sacerdotum ministerio, qui seipsum tunc in Cruce 
obtulit, sol4 offarendi ratione diversa. Cujus quidem oblationis, 
-cruentse, inqiiam, fructus per banc uberrime percipiuntur : tan- 
tiim abest ut illi per banc quovis modo derogetur. Q,uare non 
solum pro fidelium vivorum paccati.s, pcenis, satisfactionibus, etaliis 
necessitatibus, sed et pro defunctis in Christo no.ndum ad plenuju 
purgatis, .rite, juxta Apostolorura traditionem, offertur.. 



436 APPENDIX. 

Caput III. De Missis in hcrwrem Sanctorum. 

Et quamvis in honorem et memoriam Sanctorum nonntillas inter- 
dum Missas Ecclesia celebrare consueverit; non tamen illis sacrafi- 
cium ofFerri docet, sed Deo soli, qui illos coronavit ; unde nee sacer- 
dos diceri solet, OlTero tibi sacrificium Petre, vel Paule, sed Deo, 
de illorum victoriis gratias agens, eorum patrocinia implorat; utipsi 
pro nobis intercedere dignentur in ccElis, quouim memoriam facimua 
in terris. 

Caput IV. De Canone MisscB. 

Et cum sancta sancle administrari conveniat, sitque hoc omnium 
sanctissimum sacrificium ; Ecclesia Catholica, ut digne reverenter- 
que ofFerretur, ac perciperetur, sacrum Canonem multisante seculis 
instituit, ita ab omni errore purum, ut nihil in eo contineat^r, quod 
non maxime sanctitatem ac pietatem quamdamredoleat, mentesque 
offerentium in Deum erigat. Is enim constat cum ex ipsis Domini 
verbis, tum ex Apostolorum traditionibus, ac sanctorum quoque 
Pontificum piis institutionibus. 

Caput V. De solemnihus Missce sacrificii cmremoniis. 

Cumque natura hominum ea sit, ut non facile queat sine admini- 
culis exterioribus ad rerum divinarum meditationem sustoUi, prop- 
tere^ piamaler Ecclesia ritus quosdem, ut scilicet quaedamsummissa 
voce, alia vero elatiore in Missa prenuntiarentur, instituit. Cseremo- 
nias item adhibuit, ut mysticas benedictiones, lumina, thymiamata, 
vestes, aliaque id genus multa, ex Apostolicadisciplinaet traditione, 
quo et majestas tanti sacrificii commendaretur, et mentes fidelium 
per haec visibilia religionis et pietatis signa ad rerum altissimarum, 
qus in hoc sacrificio latent, contemplationem excitarentur. 

Caput VI. De Missa in qua solus sacerdos communicate 

Optaret quidem sacro-sancta Synodus, utin singulis Missis fideles 
adstantes non solum spirituali afFectu, sed sacramentali etiam Eu- 
charistise perceptione communicarent, quo ad eos sanctissimi hujus 
sacrificii fructus uberior proveniret : nee tamen, si id non semper 
fiat, propterea Missas illas in quibus solus sacerdos sacramentaliter 
communicat, ut privatas et illicitas damnat, sed probat, atque adeo 
comraendat. Siquidem illse quoque Missce vere communes censeri 
debent; partim quod in eis populus spiritualitercommunicet: par- 
tim vero, quod a publico Ecclesiae ministro non pro se tantum, sed 
pro omnibus fidelibus, qui ad corpus Christi peitinent, celebrentur. 

Caput VII. De aqua vino miscenda hi calice offerendo. 

Monet deinde sancta Synodus, prreceptum esse ab Ecclesia sacer- 
dotibus, ut aquam vino in calice offerendo miscerent : turn quod 
Christum Dominum ita fecisse credatur, tum etiam quia ^ latere 



ejus aqua simul cum sanguine exierit, quod vSacramen'tirm hacmix- 
-tione recolitur; et cum aquoe in Apocalypsi beati Joaunis populi di- 
<;antur; ipsius populi fideliscum capite Ci^risto unio repraesentat*'.?. 

Caput VIII. Missa vulgari lingua non ctlebrctur. Ejzis mysteria 
popido explicentur, 

Etsi Missa magnam contineat popnli fidelis eruditionem ; non ta- 
tnen expedire visum est Pairibu€. ut vulgari passim lingua celebra- 
letur. Q,uamobrem, retento ubique cujusque Ecclesice an-tiquo, et 
a sancta Romana Ecclesin, omnium ecclesianim matre et raagistra, 
probato ritu, ne oves Ciiristi esuriant, neve parvuli panem pelant, 
t3t non sit qui frangat eis, mandat sancta Synodus Pastoribus, et sin- 
gulis curam tiTiimarum gerentibus, ut frequenter inter Missamm ce- 
lebrationejn vel per se, vel par alios, ex lis quae in Missa leguntur, 
aliquid exponant; atque inter cetera sanctissimi hujussacrificiimys- 
teri^m aliquod declarent, diebasprsesertim Dominicis et festis. 

Caput IX. Prolegomenon Canonum sequentium^ 

Q,u:a vero adversus vsterem banc in sacro-sancto Evangelio,Apos- 
tolorum tradilionibus, sanctorumque Patrum doctrina fundatam 
fidem, hoc tempore multi dlsseminati sunt errores, multaque a mul- 
tis docentur atque disputantur; sacro-sancta Synodus, post multos 
gravesque Lis de rebus mature haUitos tractatus, unanimi Patrum 
omnium consensu, qu33 liuic purissimce iidei, sacrasque doctrinas ad- 
versantur, damnare, et a sancta Ecclesia eliminare, per subjectos 
hos Ganones, constituit. 

De Sa-crificio MIsscb. 

Canon 1. Si quis dixerlt, in Missa non offerri Deo verum et pro- 
prium sacrificium, aut quod offerri non sit aliud, quam nobis Chris- 
tum ad manducandum dari ; anathema sit. 

2. Si quis dixerit, ilHs verbis. Hoc facite in meam commemora- 
tionem, Christum non instituisse Apostolos sacerdotes; aut non or- 
dinasse, ut ipsi, aliique sacerdotes offerrent corpus et sanguinem 
suum; anathema sit. 

3. Si quis dixerit, Missse sacrificium tantum esse laudis et gratia- 
rum actionis, aut nudam commeraorationem sacrificii in Cruce per- 
acti non autem propitiatorium ; vel soli prodesse sumenti ; neque 
pro vivis et defunctis, pro peccatis, pcEuis, satisfactionibus et aliis 
necessitatibus offerri debere ; anathema sit. 

4. Si quis dixerit, blasphemiam irrogari sanctissimo Christi sa- 
crificio in Cruce peracto, per i\Iiss83 sacrificium, aut illi per hoc de- 
rogar"; anathema sit. 

5. Si quis dixerit, imposturam esse, Missas celebrare in honorem 
sanctorum,, et pro illorum intercessione apud Deum obtinenda, sicut 
Ecclesia intendit; anathema sit. 

6. Si quis dixerit, CanonemMissge errores continere, ideoque ab- 
rogandum ; anathema sit. 

7. Si quis dixerit, cserenjonias, vestes et externa signa, quibus in 
Missarum celebratione Ecclesia CathoHca utitur, irritabula impietaa 
lis esse magi^, quam ofticia pietatis; anathema sit. 

37* 



438 



APPENDIX. 



8. Si quis dixerit, Missas in quibus solus sacerdos sacramentalifer 
communicat, illicitas esseideoque abrogandas; anathema sit. 

9. Si quis dixerit, Ecclesiae Romanae ritum, quo summissA voce 
pjrs Canonis et verba consecrationis proferuntur, damnandum esse ; 
aut IiM^ua tantum vulgari Missam celebrari debere : aut aquam non 
miscendam esse vino in calice ofFerendo, eo quod sit contra Christi 
institutionem ; auutherna sit. 

SESSI© XXIII. q,TJM EST SEPTRA SUB PIO IV. POI^^T. MAX. CELtBRATAs 
DIE XV JULII, MDLXIII. 

Vera et Catholica doctrina dp. Sacramento Ordinis, ad condemnandos 
errores nostri temporis, a sancta SynodoTridentina decreta etpub- 
licata Sessione septimd. 

Caput I. De institutione sacerdotii novcB legis. 

Sacrificium etsacerdotium ita Dei ordinatior.e conjuncta sum,yf 
utriimque in omni lege exstiterit. Cum igitur in novo Testament© 
sanctum Eucharistia3 sacrificium visibile ex Domini institutione Ca- 
tholica Ecclesia acceperit ; fateri etiam oportet, in ea novum esse 
visibile et externum sacerdotium, in quod vetus translatum est. Hoc 
autem ab eodem Domino Salvatore nostro institutum esse, atque 
Apostolis, eorumque successoribus in sacerdotio, potestatem tradi- 
tam consecrandi, offerendi/et^ministrandi corpus etsanguinem ejus, 
necnon et peccata dimittendi *et retinendi, sacrse Litterse ostendunt,^. 
et Catholic88 Ecclesise traditio semper docuit. 

Caput II. Dc septem Ordinibus. 

Cum autem divina res sittamsancti sacerdotii mmisterium ; con- 
sentaneum fuit, quo digniuset majoricum veneratione exerceri pos- 
set, ut in EcclesisB ordinatissimadispositioneplureset diversi essent 
ministrorum ordines, qui sacerdotio ex officio deservirent; ita distri- 
buti, ut, qui jam clericali Tonsurd insigniti essent, per minores ad 
majores ascenderent. Nam non solum de sacerdotibus, sed et de 
Diaconis sacrse Litterse apertam mentionem faciunt ; et quae maxi- 
me in illorum ordinatione atlendenda sunt, gravissimis verbis do- 
cent; etab ipso Ecclesise initio sequentium Ordinum nomina, atque 
uniuscuj usque eorum propria ministeria, Subdiaconi scilicet, Aco- 
Ijthi, Exorcis'se, Lectoris et Ostiarii, in usu fuisse cognoscuntur, 
quamvis non pari gradu ; nam Subdiaconatus ad majores ordines k 
Patribus, et sacris Conciliis refertur, in quibus et de aliis inferior!' 
bus frequentissime legimus. 

Caput III. Ordinem verc etproprie esse Sacramcntum. 

Cum Scripturse testimonio, Apostolica traditione,etPatrumunan- 
imi consensu perspicuum sit, per sacram ordinationem, quae verbis et 
signis exterioribus perficitur, gratiam conferri : dubitare nemo debet, 
Ordinem esse vere et proprie unum ex septem sanctas Ecclesise Sa- 
cramentis. Inquit enim Apostolus: Admoneo te, ut resuscites gra- 
tiam Dei; quae est in te, per impositionem manuum mearom; non enim 



APPENDIX. 439 

dedit nobis Dcus spiritum timoris, sed virtutis, et dilectionis, et 
sobrietatis. 



Caput IY. Ds Ecclesiastica hierarchia et crdinatione, 

Cluoniam vero in Sacramento Ordinis, sicutetiii Baptismo, etCon- 
firmutione, character iniprimitur, qui nee dcleri, nee auferri potest: 
meritd sancta Synodus damnat eorum sentcntiam, qui asserunt, novi 
Testamenti s;icerdotes temporariam tantummodo potestatem habere; 
et semel rite ordinatos, iterum laicos effici posse, si verbi Dei ministe- 
rium non exerceant. Q,uod si quis omnes Christianos promiscue novi 
Testamenti sacerdotes esse ; aut omnes pari inter se potestate spiritu- 
ali praeditos affirmet ; nihil aliud facere videtur, quam ecclesiasticara 
hierarchiam, quoe est utcastrorum aciesordinata, confundere; perinde 
ac si contra beati Pauli doctrinam omnes Apostoh, omnes Prophetae, 
omnes Evangehstas, omnes Pastores, omnes sint Doctores. Proinde 
sacro-sancta Synodus deciarat, prseter ceteros ecclesiasticos gradus, 
Episcopos, qui in Apostolorum locum successerunt, ad hunc hierar- 
chicum ordinem praecipue pertinere ; et positos, sicut^idem Apostolus 
ait, a Spiritu sancto, regere ecclesiara Dei; eosque Presbyteris su- 
periores esse ; ac Sacramentum Confirmationis conferre, ministros 
Ecclesiae ordinare; atque alia pleraque peragere ipsos posse : quarum 
fun ctionem potestatum reliqui inferioris ordinis nuliam habent. Do- 
cet insupsr sacro-sancta Synodus, in ordinatione Episcoporum, Sa- 
cerdotum; et ceterorum Ordinum, nee populi, nee cujusvis secularis 
potestatis, et magistratas consensum, sive vocationem, sive auctori- 
tatem ita requiri, ut sine ea irrita sit ordinatio : quin potius decernit 
eos qui tantummodo a populo, aut seculari potestate ac magistratu 
vocati et instituti, ad hsec ministeria exercendaj^ascendunt, et qui ea 
propria temeritate sibi sumunt, omnes non Ecclesis? ministros, sed 
fures et latrones, per ostium non ingressos, habendos esse. Haec 
sunt qu3= generatim sacrse Synouo visum est Christi iideles de Sacra- 
mento Ordinis docere. Kis autem contraria, certis et propriis Can- 
onibus in hunc, qui sequitur, modum damnare constituit ; ut omnes 
adjuvante Christo, fidei regula utentes, in tot errorum tenebris Ca- 
tholicam verilatem faciliCis agnoscere et tenere possint. 

De Sacramento Ordinis. 

Canon 1. Si quis dixerit, non esse in novo Testamento sacerdotium 
visibile et externum ; vel non esse potestatem aliquam consecrandi et 
ofFerendi verum corpus et sanguinem Domini, et peccata remittendi 
et retinendi ; sed officium tantum, et nudum ministerium prsedicandi 
Evangelium ; vel eos, qui non prsedicant, prorsus non esse sacerdo- 
tes ; anathema sit. 

2. Si quis dixerit, prseter sacerdotium non esse in Ecclesia Catho- 
lica alios ordines, et majores et minores, per quos, velut per gradus 
quosdam, in sacerdotium tendatur ; anathema sit. 

3. Si quis dixerit, Ordinem, sive sacram ordinationem, non esse 
vere et proprie Sacramentum, k Christo Domino institutum, vel esse 
figmentum quoddam humanum, excogitatum a viris rerum ecclesias- 
tiearum imperitis ; aut esse tantum ritum quemdam eligendi minis- 
tros, verbi Dei, et Sacrameiitorum ; anathema sit. 



440 APPENDIX. 

4. Si quia dixerit, per sacram ordinationcm non dari Spiritum 
sanctum ; ac proinde frustra Episcopos dicere, Accipe Spiritum sanc- 
tum ; aut per eam non imprimi characterem ; vel cum, qui sacerdos 
cemel fuit, laic urn rursus fieri posse ; anathema sit. 

5. Si quis dixerit, sacram Unctionem, qua Ecclesia in sancta ordi- 
natione utitur, non tantum non requiri, scd contemnendam et perni- 
ciosam esse, similiter et alias Ordmis caeremonias ; anathema sit. 

6. Si quis dixerit, in Ecclesia Catholica non esse hierarchiam di- 
vina ordinatione institutam, quae constat ex Episcopis, Presbyteris, 
et Ministris ; anathema sit. 

7. Si quis dixerit, Episcopos non esse Presbyteris superiore?, vel 
non habere potestatem confirmandi et ordinandi ; vel eam, quam ha- 
bent illis esse cum Presbyteris communem ; vel Ordines ab ipsis col- 
latos sine populi, vel potestatis secularis consensu, aut vocatione, 
irritos esse ; aut eos, qui nee ab ecclesiastica et canonica potestate 
rite ordinati, nee missi sunt, sed aliunde veniunt, legitimes esse verbi 
et Sacramentorum ministros ; anathema sit. 

8. Si quis dixerit, Episcopos, qui auctoritate Romani Pontilicis 
assumuntur, non esse legitiraos et veros Episcopos, sed figment um 
humanum ; anathema sit. 



SESSIO XXIV. aU^ EST OCTAVA SCJB PIO IV. PONT MAX. CELEBRATA 
DIE XI. NOVEMBRIS MDLXIII. 

Doctrina de Sacramento Matrimonii. 

Matrimonii perpetuum indissolubilemque nexum primus humani 
generis parens divini Spiritus instinctu pronuntiavit, cum dixit: Ploc 
nunc OS ex ossibus meis, et caro de carne mea : quamobrem reliii- 
quet homo patrem suum et matrem et adhcsrebit uxori suae, et crunt 
dno in carne una. 

Hoc autem vinculo duos tantummodo copulari et conjungi, Chris- 
tus Dominus apertius docuit, cum postrema ilia verba, tamquam a 
Deo prolata, referens dixit : Itaque jam non sunt duo, sed una caro : 
statimque ejusdem nexus firmitatem, ab Adamotanto ante pronun- 
ciatam, his verbis confirmavit : Glod ergo Deus conjunxit, homo non 
separet. 

Gratiam vero, quse naturalem ilium amorem perficeret, et indisso- 
lubilem unitatem confirmaret, conjugesquc sanctificaret, ipse Christus 
venerabiiium Sacramentorum institutor atque perfector, sua nobis 
passione promeruit, quod Paulus Apostolus innuit, dicens: Viri, 
diliorite uxores vestras, sicut Christus dilexit Ecclesiam et seipsum 
tradidit pro ea : mox subjungens : Sacramentum hoc magnum est : 
ego autem dico in Christo, et in Ecclesia. 

Cum igitur Matrimonium in lege Evangelica veteribus connubiis 
per Christum gratiam praestet ; merito inter novae legis Sacramenta 
annumerandum, sancti Patres nostri, Concilia, et universalis Ec- 
clesise traditio semper docuerunt : adversus quam impii homines hujus 
ssBculi insanientes, non solum perperam de hoc venerabili Sacramento 
senserunt; sed de more suo, prsetextu Evangelii, libertatem carnis 
introducentes, multa ab Ecclesice catholicae sensu, et ab Apostolo- 
rum temporibus probata consuetudine aliena, scripto et verbo asseru- 
erunt, non sine magna Christi iidelium jactura ; quorum temeritati 



APPENDIX. 441 

sancta et nniversalis Synodus cupiens occarrere, insigniores prsedic- 
torum schismaticorum hsereses, et errores, ne plures ad se traliat per- 
niciosa eorumcontagio, exterminandos duxit, hos in ipsos hsereticos, 
eorumque errores decernens anathematismos. 

De Sacramento Matrimonii. 

Canon 1. Si quis dixerit, Matrimonium non esse vere et propria 
unum ex septem legis Evangelicse Sacramentis a Christo Domino 
institutum, sed ab hominibus in Ecclesia inventum ; neque gratiam 
conferre ; anathema sit. 

2. Si quis dixerit, licere Christianis plures simul habere uxores, 
et hoc nulla lege divira esse prohibitum ; anathema sit. 

3. Si quis dixerit, eos tantum consanguinitatis et affinitatis gra- 
dus, qui Levitico exprimuntur, posse impedire matrimonium con- 
trahendum, et dirimere contractum ; nee posse Ecclesiam in non- 
nullis illorum dispensaro, aut constituere ut plures impediant, et 
dirimant ; anathema sit. 

4. Si quis dixerit, Ecclesiam non potuisse constituere impedi- 
menta matrimonium dirimentia, vel in iis constituendis errasse ; 
anathema sit. 

5. Si quis dixerit, propter hseresim, aut molestam cohabitationem, 
aut affectatam absentiam a conjuge, dissolvi, posse matrimonii 
vinculum ; anathema sit. 

6. Si quis dixerit, matrimonium ratum, non consummatum, per 
solemnem religionis professionem alterius conjugum non dirimi ; 
anathema sit. 

7. Si quis dixerit, Ecclesiam errare, cum docuit, et docet, juxta 
Evangelicam et Apostolicam doctrinam, propter adulterium alterius 
conjugum matrimonii vinculum non posse dissolvi ; et utrumque, 
vel etiam innocentem, qui causam adulterio non dedit, non posse, 
altero conjuge vivente, aliud matrimonium contrahere ; mcecharique 
eum, qui dimissd adultera aliam duxerit, et earn, quae, dimisso 
adultero, alii nupserit ; anathema sit. 

8. Si quis dixerit, Ecclesiam errare eum ob multas causas separa- 
tionem inter conjuges, quoad thorum seu quoad cohabitationem, ad 
certum incertumve tempus fieri posse decernit ; anathema sit. 

9. Si quis dixerit, Clericos in sacris Ordinibus constitutos, vel 
Regulares, castitatem solemniter professes, posse matrimonium con- 
trahere, contractumque validum esse, non obstante lege ecclesiastic^ ; 
vel voto ; et oppositum nil aliud esse, quam damnare matrimonium, 
posseque omues contrahere matrimonium, qui non sentiunt se casti- 
tatis, etiam si earn voverint, habere donum ; anathema sit : cum 
Deus id recte petentibus non deneget, nee patiatur nos supra id quod 
possumus, tentari. 

10. Si quis dixerit, statum conjugalem anteponendum esse statui 
virginitatis, vel cselibatus, et non esse melius ac beatius manere in 
virginitate aut cselibatu, quam jungi matrimonio ; anthema sit. 

IJ. Si quis dixerit, prohibitionem solemnitatis nuptiarum certis 
anni temporibus superstitionem esse tyrannicam, ab Ethnicorum 
superstitione profectam ; aut benedictiones, et abas cseremonias, 
quibus Ecclesia in iliis utitur, damnaverit ; anathema sit. 



442 APPENDIX. 

13. Si quis dixerit, causas matrimonialcs non spcctare ad judices 
ecclesiasticos ; anathema sit. 



SESSIO XXV. avjE EST NONA ET ULTIMA SUB PIO IV. PONT. MAX. 
COePTA DJE III J ABSOLUTA DIE IV. DECEMBRLS MDLXIIl. 

Decrctum de Pur gator lo. 

Cum Catholica Ecclesia, spiritu sancto edocta, ex sacris litteris ct 
antiqua Patrum traditione, in sacris Conciliis, et novissime in hac 
oecumenica S3modo docuerit, Purgatorium esse ; animasque ibi dc- 
tentas, fidelium suffragiis, potissimum vcro acceptabili altaris sacri- 
ficio juvari; praecipit sancta Synodus Episcopis, ut sanam de Pur- 
gatono doctrinam a Sanctis Patribus et sacris Conciliis traditam, a 
Chrsti fidelibus credi, teneri, doceri, et ubique prsedicari diligentcr 
studeant. Apud rudem vero plebem difficiliorcs ac subtiliores quses- 
tiones, quaeque ad aediiicationem non taciunt, etex quibusplcrmiique 
nulla sit pietatis accessio, a popularibus concionibus secludantur. 
Incerta item, vel quae specie falsi laborant, evulgari ac tractari non 
permittant. Ea vero quse ad curiositatem quamdam aut supcrstitio- 
nem spectant, vel turpe lucrum sapiunt, tamquam scandala et fide- 
lium offendicula prohibeant. Curent autcm Episcopi, ut fidelium 
vivorum suffragia, Missarum scilicet sacrificia, orationes, elecmosynse, 
aliaque pietatis opera, quse a fidelibus pro aliis fidelibus defunctis 
fieri consueverunt, secundum Ecclesiae instituta pie et devote fiant ; 
et quae pro illis ex testatoruQi fundationibus, vel alia ratione debentur, 
non perfunctorie, sed a sacerdotibus, et E^sclesiae ministris, et aliis, 
qui hoc praestare tenentur, diligenter et accurate persolvantur. 

De invocationc^ veneratione et Reliquils Sanctorum et sacris ima- 

ginihus. 

Mandat sancta Synodus omnibus Episcopis, et ceteris docendi 
munus curamque sustinentibus, ut juxta Catholicae et Apostolicae 
Ecclesiae usum a primaevis Christianae religionis temporibus recep- 
tum, sanctorumque Patrum consensionem, et sacrorum Conciliorum 
dccreta, in primis de Sanctorum intercessione, invocatione, Reliqui- 
arum honore, et legitimo imaginum usu, fideles diligenter instruant, 
docentes eos, Sanctos, una cum Christo regnantes, orationes suas 
pro hominibus Deo offerre ; bonum atque utile esse supplicitur eos in- 
vocare; et ob beneficia impetranda k Deo per Filium ejus Jesum 
Christum Dominum nostrum, qui solus noster Redemptor et Salva- 
tor est, ad eorum orationes opem auxiliumque confugere : illos vcro 
qui negant Sanctos, seterna felicitate in coelo fruentes, invocandos 
esse : aut qui asserunt, vel illos pro hominibus non orare, vel eorum, 
ut pro nobis etiam singulis orent, invocationem esse idololatriam : 
vel pugnare cum verbo Dei, adversarique honori unius mediatoris 
Dei et hominum Jesu Christ!, vel stultum esse in coelo regnantibus 
voce vel mente supplicare, impie sentire. Sanctorum quoque mar- 
tyrum. et aliorum cum Christo viventium sancta corpora, quae viva 
membra fuerunt Christi, et templum Spi.itus sancti, ab ipso ad aeter- 
nam vitam suscitanda et glorificanda a fidelibus veneranda esse, per 
iijuse multa beneficia a Deo hominibus prsestantur: ita at affirmantes, 



APPENDIX. 445 

Sanctorum Rellquiis venerationem atque honorom non deberi ; vel 
eas, aliaque sacra monumenta a fidelibus inutiliter honorari ; atque 
eorum opis impetrandae causa Sanctorum memorias frustra frequen- 
tari; omnino damnandos esse, prout jam pridem eos damnavit, et 
nunc etiam damnat Ecclesia. Imagines porr6 Clnisti, Deiparae 
Virginis et aliorum Sanctorum in templis prjesertim habendas, et 
retinendas ; eisque debitum honorem et venerationem impertien- 
dam ; non quod credatur inesse aliqua in iis divinitas, vel virtus, 
propter quam sint colendae ; vel quod ab eis sit aliquid petendum^ 
vel quod fiducia in imaginibus sit fio:enda, veluti olim fiebat a Gen- 
tibus, quce in idolis spem suara collocabant; sedquoniamhonos qui 
eis exhibetur, refertur ad prototypa, quae ills repraesentant : ita ut 
per imagines, quas osculamur, et coram quibiis caput aperimus et 
procumbimus, Christum adoremus; et Sanctos, quorum illae simi- 
lltuctinem gerunt, veneremur; id quod Conciliorum, praesertim ve- 
ro secundiE JNiccense Synodi, decretis contra imaginum oppugnato- 
res est sancilum. 

Illud vero diligenter doceant Episcopi, per historias mysteriorum 
nostrae redemptionis,. picturis vel aliis similitudinibus expressas, eru- 
diri et confirmari populum in articulis fidei commemorandis, et as- 
sidue recolendis: turn vero es amnibus sacris imaginibus magnum 
fructum percipi, non solum quiaadmonetur populus beneficioram et 
munerum quas a Christo sibi collata sunt: sed etiam quia Dei per 
Sanctos miracula et salutaria exempla oculis fidelium subjiciuntur, 
ut pro iis Deo gratias agant, ad Sanctorumque imitationem vitam 
moresque suoseomponant; excitenturque ad adorandum ac diligen- 
dum Deum, et ad pietatem colendam. Si quis autem his decretis 
contraria docuerit, aut senserit; anathema sit. In has autem sanc- 
tas et salutares observationes si qui abusus irrepserint, eos prorsus- 
aboleri sancta Synodus vehementer cupit : ita ut nuUse falsi dogma- 
tis imagines, et rudibus periculosi erroris occasionem prcebentes, 
statuantur. Q,u6d si aliquando historias et narrationes sacroe Scrip- 
turas, cum id indoctse plebi expediet, exprimi et figurari contigerit ; 
djceatur populus, non propterea diviaitatem figurari, quasi corpore- 
is oculis con^pici, vel co oribus autfiguris exprlniipossit. Omnispor- 
ro sup^-^rstitio in Sanctorum invocatione. Reliquiarum veneratione, 
et imaginum sacro usu toUatur : omnis turpis quiestus eliminetur : 
omnis dcniqaelascivia vitefur : itaut procacivenustate imaginesnon 
pingantur nee ornentur, et Sanctorum celebratione, ac Reliquiarum 
visitatione homines ad comessationes atque ebrietates non abutantur; 
quasi festi dies in honorem Sanctorum per luxum ac lasciviam agan- 
tur. Postremo, tanta circa haec diligentia et cura ab Episcopis ad- 
hibeatur, ut nihil inordinatum, autpreepostere etturnultuarie accom- 
modatum, nihil profanum nihilque inhonestum appareat; cum 
domum Dei deceat sanctitudo. Haec ut fidelius observentur,statuit 
sancta Synodus, nerainilicere ulloin loco, vel Ecclesia, etiam quomo- 
dolibetexempta, uUam insolitam ponere vel ponendam curare imagi- 
nem, nisi ab Episcopo approbata fuerit; nulla etiam admittenda esse 
nova miracula, nee novas Reliquias recipiendas, nisi eodem recog- 
no3centeetapprobante Episcopo: quisimul atque de iis aliquid com- 
pertumhabuerit, adnibitis in consilium Theologis,et aliis piisviris, ea 
taciat, qu[E veritati et pietati consentanea judicaverit. Quod si aliquis 
dubius aut difficilis abusus sit extirpandus ; vel omnino aliqua de iis 



444 APPENDIX. 

rebug gravior quaestio incidat: Episcopus, antequam controversiam 
dirimat, Metropolitani et comprovincialium Episcoporum in Consi- 
lio provinciali sententiam expectct; ita tamen, ut nihil, inconsulto 
Sanctissimo Romano Pontifice, novum, aut in Ecclesia hactenns 
inusitatiim decernatur. 

CONTINUATIO SESSIONIS DIE IV. DECEMBRIS. 

Decretum de Indulgentiis. 

Cum potestas conferendi Indulgentias a Christo Ecclesioeconces- 
sa sit ; atque hujusmodi potestate, divinitus sibi traditd, antiquissirais 
etiam temporibus ilia usafuerit: sacro-sancta Synodus indulgenlia- 
rum nsum, Christiano populo maxime salutarem, etsacrorum Con- 
cilioriim auctoritate probatum, in Ecclesia retinendum esse docet, 
et prsecipit : eosque anatheme damnat, qui a:it inutiles esse asserunt, 
vel eas concedendi in Ecclesia potestatem esse negant; in his ta- 
men concedendis moderationem, jnxta veterem et probatam in Ec- 
clesia consuetudinem, adhiberi cupit, ne nimia facilitate ecclesiasti- 
ca disciplina enerveter. Abasus vero, qui in his irrepserunt, et 
quorum occasione insigne hoc Indiilgentiarum nomen ab hsereticis 
blasphematm*, emendatos et correctos cupiens, prsesenti decreto ge- 
neraliter statuit, pravos qusestus omnes pro his consequendis, unde 
plurima in Christiano populo abusuum causa fluxit, omnino aho- 
lendos esse. Ceteros vero, qui ex superstitione, ignorantia, irreve- 
rentia, aut aliunde quomodocumque provenerunt, cum ob multipli- 
ces locorum etprovinciarum, apud quas hi committuntur, corrupte- 
es commode nequeant special iter prohiberi, maudat omnibus 
Episcopis, ut diligenter quisque hujusmodi abusus ecclesise suse 
coUigat, eosque in prima Synodo provinciali referat ; ut aliorum 
quoque Episcoporum sententia cogniti, statim ad Summum Roma- 
num Pontificem deferantur; cujus auctoritate et prudenti^ quod 
Universaii Ecclesiae expediet, statuatur ; ut ita sanctarum Indul- 
gentiarum munus, pie, sancte et incorrupte omnibus fidelibus dis- 
pensetur. 

De delectu ciborunif jejuniis et diehus festis. 

Insuper hortatur sancta Synodus, et per sanctissimum Domini 
nostri atque Salvatoris adventum Pastores omnes obtestatur,ut tam- 
quam boni milites ilia omnia, quae sancta Romana ecclesia, omnium 
ecclesiarum mater et magistra, statuit, nee non ea, quee tam in lioc 
Concilio, qu^m in aliis oecumenicis statuta sunt, quibuscumque fi- 
delibus sedulo commendent; omnique diligentia utantur, ut iUis 
omnibus, et iis praecipue sint obsequentes, quas ad mortificandam 
carnem conducunt, ut ciborum delectus, et jejunia, vel etiam, quas 
faciunt ad pietatem augendam, ut dierum fegtorum devota et religio- 
Ba celebratio ; admonentes populos crebro, obedire Praspositis suis, 
quos qui audiunt, Deum remuneratorem audient : qui vero contem- 
nunt, Deum ipsum ultorem sentient. 

De Indice librorum, et Catechismo, Breviario et Missalu 

Sacro-sancta Synodus in secunda Sessione, sub Sanctissimo Do- 



APPENDIX. 445 

mino nostro Pio IV. celebrata, delectis quibusdam Patribus commis- 
it, ut de variis censuris, ac libris, vel suspectis vel perniciosis, quid 
facto opus esset considerarent ; atque ad ipsam sanctam Synodum 
referrent: audiens nunc huic operi ab eis extremam manum in.posi- 
tam esse, nee tamen, ob librorum varietatem et multitudinem, dis- 
tincte et commode possit k sancta Synodo dijudicaii; praecipit, ut 
quidquid ab illis praestitum est, Sanctissimo Romano Pontifici exhi- 
beatur, ut ejus judicio atque auctoritate terminetur et evulgetur. — 
Idemque de Catecbismo k Patribus, quibus illud mandatum fuerat, 
et de Missali et Breviario fieri mandat. 

De recipiendis et olservandis Decretis Concilii. 

Tanta fuit horum temporum calamitas, et haereticorum inveterata 
malitia, ut nihil tarn clarum in fide nostra asserenda unquam fuerit, 
aut tam certo statutum, quod non, humani generis hoste suadente, 
illi errore aliquo contaminaverint : ea propter sancta Synodus id 
potissimum curavit, ut praecipuos haereticorum nostri temporis er- 
rores damnaret et anathematizaret : veramqueet Catholicamdoctri- 
nam traderet, et doceret, prout damnavit, et anathematizavit, et de- 
finivit. Ciimque tamdiu tot Episcopi, et variis Christiani orbis 
provinciis evocati, sine magna gregis sibi commissi jnctura, et uni- 
versali pericnlo ab ecclesiis abesse non possint ; nee ulla spes restet ; 
hsereticos, toties, fide etiam public^, quam desiderarunt, invitatos, et 
tamdiu expectatos, hue amplius adventures ; ideoque tandem huic 
sacro Concilio finem imponere necesse sit: superest nunc, ut Prin- 
cipes omnes, quod facit, m Domino moneat nd operam suam ita prae- 
standam, ut quaeab ea decreta sunt, ab haereticis depravari aut violari 
non permittant; sedab hiset omnibus devote recipiantur, et fideli- 
ter observentur. Quod si in his recipiendis aliqua difficultas oriatur ; 
aut aUqua inciderint, quae declarationem, quod non credit, aut defi- 
nitionem postulant, praeter alia remedia in hoc Consilio instituta ; 
confidit sancta Synodus, Beatissimum Romanum Pontificem cura- 
turum, ut vel evocatis ex illis praesertim provinciis, unde diflScultas 
orta fuerit, iis quos eidem negotio tractando viderit expedire, vel 
etiam Concilii generalis celebratione, sinecessariumjudicaverit, yel 
commodiore quacumque ratione ei visum fuerit, provinciarum ne- 
cessitatibus pro Dei gloria et Ecclesiae tranquillitate consulatur. 



No. II. 
ACCLAMATIONES PaTRUM IN FINE CoNCILII. 



CARDINALIS A LOTHARINGIA, 

Beatissimo Pio Fapce, et Domino nostro, sanctcB Universalis Ecdesice 
Pontifici, midti anni, et (Bterna memoria. 

RESPONSJO PATRUM. 

Domine Deus, Sanctissimum Patrem diutissim^ Ecclesiae. tu3p 
oonserva, multos annos. 

38 



446 APPENDIX. 

Card. Beatissimorum Summorum Pontificum animabus Pauli 
[II. et Julii III. quorum auctoritate hoc sacrum generale Concilium 
inchoatum est, pax a Domino, et eeterna gloria, atque felicitas in lu- 
ce sanctorum. 

Resp. Memoria in benedictione sit. 

Card. Caroli V. Imperatoris et Serenissiraorum Regum, qui hoc 
universale Concilium promoverunt et protexerunt, memoria in be- 
nedictione sit. 

Resp. Amen, Amen. 

Card. Serenissimo Imperatori Ferdinando, semper augusto, or- 
thodoxo, et pacifico, et omnibus Regibus, Rebuspub. et Principibus 
nostris, multi anni. 

Resp. Pium, et Christianum Imperatorem, Domine, conserva: 
Imperator coelestis ten-enos Reges rectae fidei conservatores custodi. 

Card. Apostoiicas Romanse Sedis Legatis, et in hac Synodo prae* 
sidentibus, cum multis annis magnae gratiae. 

Resp. Magnas gratias : Dominus retribuat. 

Card. Reverendissimis Cardinalibus, etlUustribusOratoribus. 

Resp. Magnas gratias, multos annos. 

Card. Sanctissimis Episcopis vita, et felix ad ecclesias suas re- 
ditus. 

Resp. Prseconibus veritatis perpetua memoria : Orthodoxo Sena- 
tui multos annos. 

Card. Sacro-sancta oecumenica Tridentina Synodus: ejus fidem 
confiteamur, ejus decreta semper servemus. 

Resp. Semper confiteamur, semper serveuJUS. 

Card. Omnes ita credimus : omnes id ipsum sentimus: omnes 
consentientes et amplectentes subscribimus. Haec est fides beati 
Petri, et Apostolorum ; hsec est fides Patrum : haec est fides Ortho- 
doxorum. 

Resp. Ita credimus; ita sentimus; ita subscribimus. 

Card. His decretis inha? rentes., digni reddamur misericordiis et 
gratia primi, et magni supremi Sacerdotis Jesu Christi, Dei inter- 
cedente simul inviolate Domiuci nostra sanctst Deipar^, et omnibus 
Sanctis. 

Resp. Fiat, fiat. Amen, Amen. 

Card. Anathema cunctis haereticis. 

Resp. Anathema, Anathema.* 



No. III. 

De Libris Prohibitis, Regtjl^ X. 

Per Patres a Tridentina Synodo delectos concinnattB, et a Pio PP, 
IV, comprobatoi constitutione, qiuB incipit Dominici, die2^Martiif 
aw«o 1564. 

Regtdal. Libri omnes quos ante annum MDXV. aut Snmmi 
Pontifices, aut Concilia cecumenica damn^runt, etiu hoc indice non 



* After the *' Acclamations," the prelates subscribed the decreef, 
and departed. The subscriptions were in number two hundred and 



APPENDIX. 447* 

feint, eodem modo damnati esse censeantur, sicut ollm damnati 
fuerint. 

2. Haeresiarcharum libri, tarn eorum qui post praedictum annum 
haereses invenerunt, vfel suscitdrunt, quam qui haereticorum capita 
aut duces sunt vel fuerunt, quales sunt Lutherus, Zuinglius, Cal- 
vinus, Balthasar Pacimontanus, Swenchfeldius, et his similes, cu- 
juscumque nominis, tituli aut argunfienti existant, omnino prohi- 
bentur, Aliorum autem haereticorum libri, qui de religione quidem 
ex professo tractant, omnino damnantur. Qui vero de religione 
non traclaat, a Theologis Catholicis, jussu Episcoporum et Inquisi- 
lorum examinati et approbati permittuntur. Libri etiam Catholici 
eonscripti, tarn ab aliis qui postea in hasresim lapsi sunt, quam ab 
illis qui post lapsum ad Ecclesiae gremium rediere, approbati a fa- 
cilitate Theologica alicujus Uuiversitatis Catholieae, vel ab Inquisi- 
tione generali permitti poterunt. 

3. Versiones scriptorum etiam Ecclesiasticorum, quae hactenus 
editae sunt a damnatis auctoribus, modo nihil contra sanam doctri- 
utm contineat, permittuntur. Librorum autem veteris Testament! 
versiones, viris tantum doctis et piis judicio Episcopi concedi pote- 
runt: modo hujusmodi versionibus tamquam elucidationibus Vul- 
gitae editionis, ad intelligendam sacram Scripturam, non autem 
tamquam sano textu utantur. Versiones vero novi Testamenti, ab 
auctoribus primae classis hujus indicis factge nemini concedantur, 
quia utilitatis parum, periculi vero plurimum lectoribus ex earum 
lectione manare solet. Si quae vero annotationes cum hujusmodi 
quae permittuntur versionibus, vel cum Vulgata editione circumfe- 
nntur, expunctis^locis suspectis a facultate Theologica alicujus Uni- 
versitatis Catholieae, aut inquisitione generali permitti eisdem pote- 
rant, quibus et versiones. Quibus conditionibus totum volumen 
Bibliorum, quod vulgo, Biblia Vatabli dicitur, aut partes ejus con- 
cedi viris piis et doctis poterunt. Ex Bibliis vero Isidori Clarii Bri- 
xiani prologus et prolegomena praecidantur : ejus vero textum, nemo 
textum Vulgatae editionis esse existimet. 

4. Cum experimento manifestum sit, si sacra Biblia vulgari lin- 
gua passim sine discrimine permittantur, plus inde, ob hominum 
temeritatem, detrimenti, quam utilitatis oriri, hac in parte judicio 
jEpiscopi, aut inquisitor! s'stetur: utcum concilio|Parochi vel Confes- 
jsarii, Bibliorum a Catholicis auctoribus versorum lectionem in vulga 
ri lingua eis concedere possint, quos intellexerint ex hujusmodi lee* 
jtione, non damnum, sedfideiatque pietatisaugmentumcapere posse; 
quam facultatem in scriptis habeaut. Qui autem absque tali facultate 
ealegereseu habere praesumpserit, nisi prius Bibliis Ordinario reddi- 
tis, peccatorum absolutionem percipere non possit. Bibliopolae vero, 
qui praedictam facultatem non habenti Bibha idionaate vulgari con- 
scripta vendiderint, vel alio qiipyis modo concesserint, librorum pre- 
tium, in usos pios ab Episcopoconvertendum, amittant, ahisque poe- 
nis pro delicti qnalitate ejusdern Episcopi arbitrio subjaceant. Regu- 
lares vero non nisi facultate a Praelatis suis habita, ea legere, aut 
emere possint. I 

5. Libri illi, qtli haereticorum auctorum operal interduni prodeunt. 



I 



fifty-five; viz. four legates, two cardinals, three patriarchs, twenty- 
iive archbishops, one hundred and sixty-eight bishops, seven abbots, 
geven generals of orders, with thirty-nine signatures by proxy. 



448 APPENDIX. 

m quibus nulla aut pauca de suo apponunt, sed alioriim dicta coUV 
^nt, cujusmodi sunt Lexica, Concordantiae, Apophthegmata, Sim - 
litudines, Indices, ethiijiismodi, si quse habeant admista, quae expui* 
gatione indigeant, illis Episcopi, et Inquisitores, una cum Theolo- 
gorum Catholicorum concilio, sublatis aut emendatis, permittantur. 

6. Libri vulgari idiomate de controversiis inter Catholicos et 
hsereticos nostri temporis disserentes non passim permittantur: sed 
idem de iis servetur, quod de Bibliis vulgari lingua scriptis statu- 
tum est. Qui vero de ratione bene vivendi, contemplandi, confi- 
tendi, ac similibus argumentis, vulgari sermone conscripti sunt, si 
sanam doctrinam contineant, non est cur prohibeantur ; sicut neiJ 
sermones populares vulgari lingud habiti. Quod si hactenus in 
aliquo regno vel Provinci^ aliqui libri sunt prohibiti, quod nonnuLa 
continerent quae sine delectu ab omnibus legi non expediat, si 
eorum auctores Catholici sunt, postquam emendati fuerint, permiiti 
ab Episcopo et Inquisitore poterunt. 

7. Libri, qui res lascivas seu obscoenas ex professo tractant, nir^ 
j*ant, aut decent, cum non solum fidei, sed et morum, qui hujus- 
.<modi librorum leclione facile corrumpi solent, ratio habenda sit, 
omnino prohibentur; et qui eos habuerint, severe ab Episcopis pii- 
niantur. Antiqui vero ab Ethnicis conscripti, propter sermonis 
elegantiam et proprietatem permittuntur : nuJld tamenratioie 
pueris praelegendi erunt. 

8- Libri quorum principal 5 argumentum bonum est, in quibu* 
tamen obiter aliqua inserta sunt, quae ad heeresim, seu impietaten,, 
divinationem, seu superstitioncm spectint, k Catholicis Theologis^ 
inquisitionis generalis auctoritate, expurgati, concedi possunt. 
Idem judicium sit de prologis, summariis, seu annotationibus qu© 
A damnatis auctoribus, libris non damnatis, appositae sunt : sed 
posthac non nisi emendati excudantur. 

9. Libri omnes et scripta Geomantiae, HydromantisB, Aeroman- 
fiae, Pyromantiae, Onomantiae, Chiromantiae, Necromantiae, sive in 
quibus continentur sortilegia, veneficia, auguria, aujspicia, incanta- 
tiones artis magicae prorsus rejiciantur. Episcopi vero diligenter 
,provideant, ne astrologiae judicariae libri, tractatus, indices leg«ntur, 
vel habeantur, qui de futuris contingentibus, successibus, fortui- 
tisve casibus, aut iis actio nibus, quae ab humana voluntate pen- 
dent, certi aliquid eventurum affirmare audent. Permittuntur au- 
tem judicia, et naturales observationes, quae navigationis, agricul- 
turae, sive medicae artis juvandae gratia conscripta sunt. 

10. In librorum, aliarumvescripturarumimpressioneservetur,quo4 
in Concilio Lateranensi sub Leone X.Sess. lO.statutumest. Quare, 
si in alma urbe Roma liber aliquis sit imprimendus, per Vicarium 
Summi Pontificis et Sacri Palatii Magistrum, vel personas k Sancr 
tissimo Domino nostro deputandas prius examinetur. In aliis vero 
locisad Episcopum,velalium habentem scientiam libri vel scripturae 
imprimendae, ab eodem Episcopo deputandum, ac Inquisitorem haere- 
ticae pravitatis ejus civitatis, vel dioecesis, in qua impressio fiet, ejus 
approbatio et examen pertineat^ et per eorum mapum propri^ sub- 
scriptione gratis et sine dilatione imponendam sub pcenis et censuris 
in eodem decre tocontentis approbetur: hac lege et conditione ad-» 
dit^, ut exeraplum libri imprimendi authenticum, et manu auctoris 
fiubscriptum, apud examinatorem remaneat ; eos vero, qui libello9 



APPENt)IX. 449 

manuscriptos vulgant, nisi anteexaminati probatiquc fucrint, iisdem 
poenis subjici debere judicarunt Patres deputati, quibus impressores : 
et qui eos habuerint et legerint, nisi auctores prodidcrint, pro aucto- 
ribus habeantur. Ipsa vero hujusmodi librorum probatio in scriptis 
detur, et in fronte libri vel scripti vel impressi uuthentice appareat, 
probatioque et examen ac cetera gratias fiant. Prssterae in singulis 
civiatibus ac dioecesibus, domus vel loci ubi ars impressoria cxer- 
cetur, et bibliothecse librorum venialium ssppius visitentur a personis 
ad id deputandis ab Episcopo, sive ejus Vicario, atque etiam ab In- 
quisitore hseretics pravatatis, ut nihil eorum qus prohibentur, aut 
imprimatur, aut vendatnr, aut liabeatur. Omnes vero librarii, et 
quicumque librorum venditores habeant in suis bibliothecis Indicem 
librorum venalium, quos habent, cum subscriptionc dictarum perso- 
narum, nee alios libros habeant, aut vendant aut quacumquc ratione 
^radant, sine lieentiaeorumdem deputandorum, subpoena amissionis 
^brorum, et aliis arbitrio Episcoporum vel Inquisitorum imponendis. 
Emptores vero lectores, vel impressores, eorumdem arbitrio puuian- 
tur. Gluod si aliqui libros quoscumque in aliquani civitatem intro- 
xlucant, teneantur eisdem personis deputandis rununciare : vel si 
locus publicus mercibus ejusmodi constitutus sit, ministri publici 
.ejus loci prsBdictis personis significent libros esse adductos. Nemo 
vero audeat librum, quern ipse vel alius in civitatem introduxit, alicui 
iegendum tradere, vel aliqua ratione alienare, aut commodare, nisi 
>ostenso prius libro, et habita licentia a personis deputandis, aut nisi 
notorie constet, librum jam esse omnibus permissum. Idemquoque 
servetur ab heredibus et execatoribus ultimarum voluntatura, ut libros 
p. defunctis relictos, sive eorm indicem illis persdjiis deputandis of- 
ferant, et ab iis licentiam obtineant, priusquam eis utantur, aut in 
alias personas quacumque ratione transferant. In his autem omnibus- 
et singulis poena statuatur vel amissionis librorum, vel alia arbitrio 
eorumdem Episcoporum, vel Inquisitorum, pro quaptate contumaciae 
¥el delicti. 

Circa vero libros, quos Patres deputati examinarunt aut expug- 
narunt, aut expurgandos tradiderunt, aut certis conditionibus, ut rur- 
sus excuderentur, concesserunt, quidquid illos statuisse constiterit, 
tam bibliopolae, quam ceteri observent. Liberuni tamen sit Episco- 
pis aut Inquisitoribus generalibus secundum facultatem quam habent, 
etiam libros, qui his regulis permitti videntur, prohibere, si hoc in 
suis regnis, aut provinciis, vel diaecessibus expedire judicaverint. Ce- 
terum nomina, cum librorum qui a Patribus deputatis purgati sunt, 
turn eorum quibus illi hanc provinciam dederunt, eorumdem deputa- 
torum Secretarius notario Sacrae universalis Inquisitionis Romae de- 
scripta Sanctissimi Domini nostri jussu tradidit. 

Ad extremum vero omnibus fidelibus prascipitur, ne quis audeat 
contra harum regularum prasscriptum, aut hujus indicis prohibitionem 
libros aliquos legere aut habere. Gluod si quis libros haereticorum, 
vel cujusvis auctoris scripta, ob hseresin, vel ob falsi dogmatis sus- 
picionem damnata atque probibita, legerit, sive habuerit, statim in 
exeommuniqationis sententiam incurrat. Gtui vero libros alio nomine 
interdictos legerit, aut hahuerit, praeter peccati mortalis reatum^ quo 
afiScitur, judicio Episcoporum severe puniatur. 



ZS^ 



460 APPENDIX. 



No. IV. 



POPE PIUS S CREED. 

^' Ego N. firma fide credo et profiteor omnia et singula, quae con- 
iinentur in symbolo fidei, quo S. Romana ecclesia utitur, viz. : — 

" Credo in unum Deum Patrem omnipotentem, factorem coeli et 
terrse, visibilium omnium, et invisibilium : et in unum Dominum 
Jesum Christum, filium Dei unigenitum, et ex Patre natum ante 
omnia ssscula ; Deura de Deo, lumen de lumine ; Deum verum de 
Deo vero; genitum, non factum; consubstantialem Patri, per quem 
omnia facta sunt; qui propter nos homines, et propter nostram salu- 
tem descendit de coelis, et incarnatus et de Spiritu Sancto ex Maria 
virgine, et homo factus est ; crucifixus etiam pro nobis sub Pontio 
Pilato, passus, et sepultus est; et resurrexit tertia die secundum 
script uras : et ascendit in coelum, sedet ad dexteram Patris ; et iter- 
um venturus est cum gloria judicare vivos, et mortuos ; cujus regni 
non erit finis : et in Spiritum Sanctum Dominum, et vivificantem, 
qui ex Patre Filioque procedit ; qui cum Patre et Filio simul adoratur, 
et conglorificatur, qui locutus est per prophetas : et unam sanctam 
CathoUcam, et apostolicam ecolesiam. Confiteor unum baptisma in 
remissionem peccatorum, et expecto resurrectionem mortuorum, et 
vitam venturi soeculL Amen. 

"Apostolicas et ecclesia sticas traditiones, reliquasque ejusdem 
ecclesise observationes et constitutiones firmissime admitto, et am- 
plector. 

"Item sacram scripturam juxta eum sensum, quem tenuit et tenet 
sancta mater ecclesia, cujus est judicare de vero sensu et interpreta* 
tione sacrarum scripturarum, admitto ; nee eam unquam, nisi juxta 
unanimem consensum patrum accipiam, et interpretabor. 

" Profiteor quoque septem esse vere et proprie sacramenta novae 
legis, a Jesu Christo Domino nostro instituta, atque ad salutem hu- 
mani generis, licet non omnia singulis necessaria, scilicet baptismum, 
confirmationem, eucharistiam, posnitentiam, extremam unctionem, or- 
dinem et matrimonium ; illaque gratiam conferre ; et ex his baptis- 
mum, confirmationem et ordinem, sine sacrilegio reiterari non posse. 

" Receptos quoque et approbatos ecclesise catholicaB ritus, in supra- 
dictorum omnium sacramentorum solemni administratione recipio, et 
admitto. 

" Omnia et singula, quae de peccato originali, et de justificatione 
in sacro-sancta Tridentina Synodo definita et declarata fuerunt, am- 
plector et recipio. 

" Profiteor pariter in Missa offerri Deo verum, proprium et propi- 
tiatorium sacrificium pro vivis, et defunctis ; atque in sanctissimo 
Eucharistiae sacramento esse vere, realiter et^substantialiter corpus et 
sanguinem, una cum anima et divinitate Domini nostri Jesu Christi ; 
fierique conversionem totius substantiae panis in corpus, et totius sub- 
fetantiae vini in sanguinem : quam conversionem catholica ecdeftia 
transubstantiationem appellat. 

" Fateor etiam sub altera tantura specie totura atque integram 
Christum, verumque sacramentum sumi. 



APPENDIX. 451 

'' Constanter teneo purgatorium esse, animasque ibi detentas fide- 
fium suffragiis juvari. 

" Similiter et sanctos una cum Christo regnantes, veaerandos 
atque invocandos esse, eosque orationes Deo pro nobis offerre, 
atque eorum reliquias esse venerandas. 

'* Firmissime assero, imagines Christi, ac Deiparae semper vir- 
ginis, necnon aliorum sanctorum, habendaset retinendas esse, atque 
eis debitum honorem ac venerationem impertiendam. 

** Indulgentiarum etiam potestatem a Christo in ecclesia relictam 
fuisse ; illarumque usum Christiano populo maxime salutarem esse 
affirmo. 

" Sanctam Catholicam et apostolicam Romanam ecclesiam, om- 
nium ecclesiarum raatrem et magistram agnosco; Romanoque Pon- 
stifici, beati Petri, Apostolorum Principis, successori, ac Jesu Christi 
Ticario veram obedientiam spondeo, ac juro. 

*' Caetera item omnia a sacris canonibus, et cECumenicis conciliis, 
-ac praecipne a sacro-sancta Tridentina Synodo tradita, definita, et 
declarata, indubitanter recipio atque profiteor; simulque contraria 
omnia, atque hsereses quascumque ab ecclesia damnatas, rejectas, et 
anathematizatas, ego pariter damno, rejicio, et anathematizes. 

** Hanc veram Catholicam fid em, extra quam nemo salvus esse 
potest, quam in prsesenti sponle profiteor, et veraciter'teneo, eandem 
integram et inviolatam, usque ad extremum vitsB spiritam constan- 
tissime (Deo adjuvante) retinere et confiteri, atque a meis subditis, 
vel illis quorum cura ad me in munere meo spectabit, teneri, doceri, 
et prsedicari, quantum in me erit, caraturum, ego idem N. spondeo, 
voveo, ac juro. Sic me Deus adjuvet, ethaec sancta Dei evangelia." 
(Canones et Decreta Concilii Tridentini, Appendix, p. xxii.) 



TH£ SND. 



683 






G 



"oo^ 



0^ <. ^ — ^ 









'. 'o. 












^«'^^. 



^ ^ k - \ 



■A 






^ Z 



'^- .* 






.^^^^ 



o V/ 






^0 Oh 



'-00^ 



x^^ ^^.. ' 

t. 









,0^ .^ 



^:^>' 















.^^^ ,^"^-^''% 



■NSl -^ 



^ • 

"^^ ^ o 






xO^^ 






= 
.^^ 



7. 






j5 -n^ 



!^' 






<1 • Or 



the Bookkeeper process 
t: Maanesium Oxide 



/^ o ^y ^^ ^00-2^, ^ Deacidified using the Bookkeeper pro( 

''^*^- ^ -^ V "^ ^'^' '"' " Neutralizing agent: Magnesium Oxide 

O Treatment Date: Jan. 2006 



o5 -n^ 



Treatment Date: Jan. 2006 

Preservationlechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 TTiomson Park Drive 
Cranberry Township, PA 16066 
(724)779-2111 



-''* 



LIBRARY OF CONGRESS 














ft 



i 







